d?  PRINCETON,  N.  J.  <>> 


X 


Presented  by  Mr.  Samuel  Agnew  of  Philadelphia,  Pa. 


SAP 

Agnew  Coll.  on  Baptism,  No.  jL^.T.X.4' 


THE 


DOCTRINE  OF  BAPTISM, 


AS  TAUGHT  LN  THE 


HOLY  SCEIPTUEES, 


AND  HELD  BY 


THE  PROTESTANT  EPISCOPAL  CHURCH. 


WRITTEN   FOR   THE  PROTESTANT   EPISCOPAL   SOCLETY   FOR  THE 
PROMOTION   OF  EVANGELICAL  KNOWLEDGE. 


NEW-YORK: 

PROTESTANT   EPISCOPAL    SOCIETY   FOR    THE    PROMOTION    OF 

EVANGELICAL    KNOWLEDGE, 

11    BIBLE  HOUSE,  ASTOE  PLACE. 

1854. 


JOHN    A.    GRAY, 

STEREOTYPES  AND  PRINTER, 

95  &  9T  Lliff  street,  N.  Y. 


« 


DOCTRINE  OF  BAPTI 


& 


THE  MINISTRATION  OF  THE  SHEET. 

"  God  is  a  Spirit ;  and  they  that  worship  Him,  must  worship 
Him  in  spirit  and  in  truth."* 

Such  was  the  teaching  of  Him  who  spake  as  never 
man  spake.  In  the  midst  of  a  people,  blinded  by 
carnal  prejudices,  inflated  by  self-righteousness,  con- 
fident in  their  descent  from  Abraham,  proud  of  their 
divinely-given  religion,  superstitiously  rigid  in  their 
adherence  to  its  rites  and  ceremonies,  but  sadly 
ignorant  of  the  nature  of  true  holiness,  the  Lord  Jesus 
Christ  bore  witness  to  the  truth.  He  stood  forth 
among  His  countrymen,  not  less  as  a  reprover  than 
a  Messiah.  He  vindicated  the  spirituality  of  religion 
in  an  age  of  formalism,  exposed  the  worthlessness 
and  hollowness  of  mere  external  obedience,  de- 
nounced the  prevailing  confidence  in  ritual  observ- 
ances as  a  refuge  of  lies,  called  men  from  the  shell 
of  religion  to  the  substance,  traced  sin  through  all 

*  John  4:  24. 


4  THE  DOCTRINE  OF  BAPTISM. 

its  disguises,  unveiled  the  hidden  corruption  of  the 
heart,  and.  would  tolerate  no  plausible  substitute  for 
the  faith,  repentance,  and  love  of  the  soul  itself. 
Such  doctrine  was  new,  surprising,  offensive,  intoler- 
able to  a  people  whose  boast  was,  "  The  temple  of 
the  Lord,  the  temple  of  the  Lord,  the  temple  of  the 
Lord  are  we;"  and  the  malignant  enmity  and  envy 
of  Priests  and  Pharisees  was  insatiate  until  Jesus 
Christ  was  crucified. 

In  the  study  of  the  new  religion  which  names  him 
as  its  Author,  and  for  a  right  appreciation  of  his 
teachings,  it  is  most  important  to  bear  in  mind  this 
marked  characteristic  of  his  ministry.  The  Saviour 
was  constantly  opposing  an  excessive  reliance  upon 
the  ritual  of  religion,  to  the  neglect  and  oblivion  of 
its  spirit  and  reality.  And  while  he  disencumbered 
the  ancient  faith  of  the  corruptions  and  traditions 
wherewith  it  had  become  encrusted  and  hidden,  he 
revealed  the  new  faith,  related  to  the  former  as  is 
the  substance  to  the  shadow.  The  new  and  better 
covenant,  which  he  sealed  with  his  own  blood, 
presented  heavenly  truth,  not  under  the  cumbrous 
drapery  of  Levitical  institutions,  but  in  its  native 
clearness,  simplicity  and  beauty.  The  object  of 
his  mission  from  God  was  not  merely  to  ordain 
new  ceremonies,  substitute  sacraments  for  sacrifices, 
a  symbolic  church  for  a  symbolic  temple,  a  Gentile 
instead  of  an  Aaronic  priesthood.  Christianity  was 
not  to  be  Judaism  reproduced,  with  a  ritual  outwardly 
modified,  but  a  character  not  essentially  changed. 
It  should  be  light  contrasted  with  obscurity,  liberty 


THE  MINISTRATION  OF  THE  SPIRIT.  5 

as  opposed  to  bondage,  simplicity  instead  of  gorgeous 
and  complicated  ritualism,  freedom  of  access  to  the 
Holiest  instead  of  distance  and  barriers,  a  light  joke 
and  easy  burden  in  place  of  that  system  which, 
however  indispensable  as  a  preparation  for  the  Gospel, 
proved  to  the  Jews,  St.  Peter  being  witness,  a  yoke 
which  neither  they  nor  their  fathers  were  able  to 
bear.  The  Gospel,  contrasted  with  the  Law,  is  "the 
Ministration  of  the  Spirit,"  and  therefore  preemi- 
nently "glorious."* 

In  place,  therefore,  of  the  multiplied,  burdensome, 
and  imposing  ceremonies  of  the  former  dispensation, 
the  Saviour  instituted  two  simple  and  impressive 
rites,  and  enjoined  them  upon  all  his  disciples. 
These  were  in  some  degree  parallel  to  the  two  sym- 
bolic Jewish  ordinances,  Circumcision  and  the  Pass- 
over. In  the  case  of  each,  the  acts  prescribed,  and 
invested  with  religious  significance,  were  not  pre- 
viously unknown.  Like  the  two  previous  ordinances, 
one  was  initiatory  and  single,  applied  to  individuals, 
and  not  admitting  repetition.  The  other  was  constant 
and  social.  Besides  their  other  important  uses,  they 
visibly  represented  and  exhibited  two  cardinal  doc- 
trines of  the  new  faith:  the  cleansing  of  the  soul 
from  the  pollution  of  sin  by  the  Holy  Ghost,  and 
the  taking  away  of  guilt  by  the  atoning  sacrifice  of 
the  Lamb  of  God.  offered  once  for  all.  Thus  were 
held  up  before  man  the  two  great  essentials  to  salva- 
tion; pardon  and  holiness.  "This  is  He  that  came  by 
water  and  blood."f 

*  2  Cor.  3:8.  \  1  John  5 ;  6, 


THE  DOCTRINE  OF  BAPTISM. 


BAPTISM. 

The  first  of  these  ordinances,  that  which  is  parallel 
to  Circumcision,  the  badge  of  discipleship,  the  initia- 
tion into  the  visible  fold  of  Christ,  is  known  as 
Baptism.  It  was  practised  during  the  Saviour's 
personal  ministry,  by  his  disciples  acting  under  their 
Lord's  direction,*  and  was  by  him  enjoined,  in  his 
parting  commission  to  his  Apostles  to  evangelize  the 
world,  with  the  utmost  solemnity.!  From  the  oc- 
casional notices  found  in  the  Acts  of  the  Apostles, 
and  in  the  Epistles,  we  can  not  doubt  that  this  com- 
mand was  invariably  and  scrupulously  obeyed. 
From  the  Scriptures  may  be  gathered  the  following 
particulars  respecting  this  holy  rite. 

1.  Its  universal  obligation  upon  all  who  would  be 
Christians. 

2.  The  requirement  in  the  case  of  adults  of  spirit- 
ual qualifications,  namely,  repentance  and  faith,  prior 
to  the  reception  of  the  rite.J 

3.  The  unprofitableness  thereof  to  such  as  received 
it  without  suitable  dispositions. § 

4.  That  Baptism  was  the  outward  visible  sign  of 
spiritual  regeneration.] 

5.  That  Baptism  is  the  seal  of  the  forgiveness  of 
sins  to  the  penitent. ^    Not  the  actual  channel  of 

*  John  4:1,2.  f  Matt.  28  :  19 ;  Mark  16  :  16. 

%  Acts  2  :  38;  8  :  31 ;  10  :  4*1 ;  16  :  14,  15,  30-33. 

§  Case  of  Simon,  Acts  8:21. 

|  John  3:5;  Kom.  6  :  3,  4 ;  Col.  2  :  12. 

IT  Acts  2:  38;  22:16. 


BAPTISM.  7 

pardon,  but  the  pledge  of  a  pardon  already  gi  anted 
to  the  believing.* 

6.  That  the  ordinance,  and  the  grace  which  it 
exhibits  and  symbolizes,  are  not  inseparable,  f 

7.  That  infants  are  proper  subjects  of  baptism. 
"  Suffer  the  little  children  to  come  unto  me,  and 
forbid  them  not ;  for  of  such  is  the  kingdom  of  God.":j: 
We  must  understand  "the  kingdom  of  God"  here, 
either  of  the  Church  of  God  on  earth,  or  of  the 
heavenly  state.  If  the  former  be  meant,  the  question 
is  settled  at  once  in  favor  of  infant  baptism.  If  the 
latter,  is  it  credible  that  they,  who  are  the  proper 
heirs  of  heaven,  were  to  be  excluded  from  the  Church 
below  ? — that  they  who  are  admissible  into  the  inner 
sanctuary,  can  not  be  received  into  the  vestibule  and 
outer  court  of  the  temple  ?  Congruous  with  this  in- 
terpretation of  our  Saviour's  words  was  the  language 
of  the  Apostle  Peter  at  Pentecost.  "  The  promise  is 
to  you  and  to  your  children  ;"§  that  of  St.  Paul,  that 
when  one  parent  is  a  Christian,  the  children  are 
{'holy;"||  the  record  of  the  baptism  of  households  in 


*  John  5  :  24;  5  :  40  compared  with  6  :  35.  Acts  11  :  15-1?; 
16:  31;  Rom.  4:  1-12;  5. 

f  Simon  received  the  ordinance,  but  not  the  grace.  Cornelius  and 
his  friends  were  baptized  with  the  Holy  G-host,  before  being  baptized 
with  water.     1  Cor.  10  :  1-5,  compared  with  verse  11. 

%  Mark  10  :  14. 

§  Acts  2  :  39. 

||  1  Cor.  ?  :  14.  The  word  holy  here  is  understood  to  mean  not 
inherent  but  relative  holiness,  capable  ^  dedication  to  God  in  his 
covenant. 


8  THE  DOCTRINE  OF  BAPTISM. 

three  instances  •*  the  usage  in  the  Jewish  Church, 
under  the  parallel  rite  of  circumcision,  and  the  prac- 
tice of  the  Christian  Church  in  the  primitive  ages. 


REGENERATION. 

To  understand  the  true  nature  of  Baptism,  as  it  is 
presented  in  the  Scriptiirps,  and  held  by  the  Protest- 
ant Episcopal  Church,  it  is  indispensable  to  have 
clear,  definite,  and  Scriptural  views  of  Regeneration. 
Much  confusion  and  contradiction,  in  relation  to  the 
sacrament,  may  be  ascribed  to  unsettled  or  erroneous 
opinions  on  this  point.  "  Except  a  man  be  born 
again,"  said  our  Lord  Jesus  Christ,  "he  can  not  see 
the  kingdom  of  God."  The  absolute  necessity  of 
this  new  birth  cannot  therefore  be  questioned  by 
one  who  credits  the  word  of  God.  It  is  also  evident 
from  the  Scriptures  that  to  be  blessed  hereafter,  men 
must  be  the  subjects,  in  this  life,  of  a  thorough 
spiritual  change,  a  transformation  of  character,  a 
new  creation  in  righteousness  and  true  holiness. 
This  necessity  is  also  absolute,  and  arises  from  the 
innate  sinfulness  of  men,  the  fault  and  corruption  of 
our  common  nature.  Man  lost,  at  the  Fall,  the  holy 
image  of  his  Maker,  the  moral  and  spiritual  likeness 
to  God,  and  perfect  conformity  to  the  Divine  will  in 
which  he  was  originally  created.  In  the  account  of 
the  birth  of  Seth,  it  is  written,  "Adam  begat  a  son 
in  his  own  likeness,  after  his  image."    Adam  was 

*  Acts  16:  15,33;  1  Cor.  1 :  16. 


REGENERATION/*^     <C  9 

himself  created  in  the  image  of  God.  \Bilt  Seth  was 
born  in  the  image  of  his  fallen  parent.  And  +H^  is 
true  of  every  one  born  since  into  the  world,  except 
the  holy  child  Jesus.  But  it  is  a  truth  as  conform- 
able to  reason,  as  it  is  plainly  taught  in  Scripture, 
that  "  without  holiness  no  man  shall  see  the  Lord." 
For  the  enjoyment  of  His  presence,  and  admission 
into  his  kingdom  of  glory,  .our  unholy  souls  must  be 
new  created,  and  "  as  we  have  borne  the  image  of 
the  earthy,"  "the  first  Adam,"  we  must  "bear  the 
image  of  the  heavenly,"  ."the  second  Adam,  the 
Lord  from  heaven."  To  restore  us  to  holiness  and 
everlasting  life  was  the  object  of  our  Saviour's  mis- 
sion into  this  sinful  world.  And  by  the  moral 
transformation  and  sanctification  of  our  souls,  is  his 
merciful  design  eventually  accomplished.  ' '  He  gave 
himself  for  us,  that  he  might  redeem  us  from  all 
iniquity,  and  purify  unto  himself  a  peculiar  people, 
zealous  of  good  works."*  The  Agent  through  whom 
the  Lord  effects  this  change  in  the  hearts  of  sinners 
is  the  Holy  Spirit. 

Upon  these  points  there  is  no  difference  of  opinion 
among  members  of  the  Protestant  Episcopal  Church. 
But  when  we  come  to  the  manner  of  this  new  creation, 
and  the  application  of  this  grace  to  the  soul,  there 
is  very  material  and  important  difference.  The 
question  whether  the  above  moral  and  spiritual 
transformation  takes  place  in  the  sacrament  of  bap- 
tism, is  one  that  has  for  years  greatly  divided  and 

*  Titus  2  :  14. 

1# 


10  THE   DOCTRINE  OF  BAPTISM. 

agitated  the  Church.  It  is  felt,  on  the  side  of  those 
who  affirm,  and  of  those  who  deny  this  proposition, 
to  be  of  the  very  highest  importance.  The  point 
in  dispute  is  radical.  There  can  be  nothing  gained 
by  glossing  it  over  with  ambiguous  phraseology.  It 
must  be  met.  It  ought  to  be  understood.  Every 
intelligent  Episcopalian  should  acquaint  himself  with 
this  controversy,  should  form  an  opinion  upon  it,  and 
should  have  fixed  and  well-defined  views  of  the  teach- 
ing of  the  Scriptures,  and  of  the  formularies  of  his 
own  Church  on  this  subject.  The  object  of  the  pre- 
sent essay  is  to  assist  the  inquirer  in  answering  this 
exceedingly  important  question :  Is  it  the  doctrine  of 
the  Bible  and  of  our  own  Church  that  the  change  of 
our  sinful  nature,  without  which  we  can  not  enter 
heaven,  takes  place  invariably  in  Baptism  ?  Or  does 
it  then  take  place  invariably  in  the  case  of  infants  ? 
For  the  more  cautious  advocates  of  this  opinion  seem 
now  disposed  to  narrow  the  assertion  to  the  case  of 
baptized  infants,  admitting  that  in  adults  the  blessing 
is  contingent  and  conditional.  Is  then  the  moral 
transformation  of  the  soul  by  the  Holy  Grhost  insepa- 
rable from  the  baptism  of  infants  ? 

Of  this  question  the  affirmative  is  taken  by  the 
Church  of  Eome,  and  by  a  portion  of  the  Church  of 
England,  and  of  the  Protestant  Episcopal  Church  in 
the  United  States.  Instances  in  proof  of  this  asser- 
tion will  be  hereafter  adduced. 

An  essential  preliminary  to  the  discussion  of  this 
question  is  to  ascertain  previously  the  meaning  of 
the  word,  Eegeneration.   Is  it  that  moral  and  spiritual 


REGENERATION.  11 

change,  of  which  we  have  already  spoken?  Is  it 
the  implanting  of  that  new  and  holy  nature  without 
which  we  can  not  be  saved  ?  Is  the  new  birth  syno- 
nymous with  "  the  death  unto  sin  and  the  new  life 
unto  righteousness,"  with  "the  renewing  of  our 
minds,"  with  "the  new  creation  in  Christ  Jesus?" 

"  Except  a  man  be  born  again,  he  can  not  see  the 
kingdom  of  God."  "  Without  holiness  no  man  shall 
see  the  Lord."*  Do  these  passages  point  the  same 
way  ?  And  is  regeneration  the  commencement  of 
holiness  in  the  soul  ?  Or  is  regeneration  something 
distinct  from  the  spiritual  renewal;  an  ecclesiastical, 
not  a  moral  change  ?  a  transition  from  the  world  to 
the  Church,  accompanied  with  new  privileges,  helps 
and  responsibilities,  but  not  involving  any  change 
in  the  character  of  the  soul  ?  The  latter  was,  a  few 
years  since,  the  meaning  usually  given  to  the  word 
by  those  who  called  themselves  High  Churchmen,  and 
upon  this  was  based  their  explanation  of  the  baptis- 
mal service  of  the  Church.  The  assertion  that  they 
confounded  the  outward  transition  with  the  inward 
transformation,  was  often  denied  as  a  misconception 
of  their  system,  and  resented  as  a  calumny.  The 
spiritual  change  they  called  Renovation,  distinguished 
it  from  the  ecclesiastical  change  to  which  alone  they 
would  restrict  the  word  Regeneration,  and  often  in- 
sisted with  much  earnestness  and  faithfulness  upon 
the  necessity  of  spiritual  renewal  in  case  of  the  bap- 
tized.    This  explanation  seemed  to  reduce  the  bap- 

*  Heb.  12  :  14. 


12  THE   DOCTRINE    OF   BAPTISM. 

tismal  controversy  to  a  question  of  words,  and 
fostered  the  very  common  opinion  that  the  difference, 
after  all,  was  but  nominal,  the  two  parties  being 
substantially  agreed.*     But  the  misapplication  of 

*  Bishop  Hobart's  Sermons  on  Titus  3  :  5,  "Works,  vol.  2.  "  The 
benefits  of  baptism  and  its  final  efficacy  are  suspended  on  conditions, 
•which  may  be  all  summed  up  in  the  two  of  repentance  and  faith.  All 
baptized  persons,  therefore,  must  exercise  repentance  and  faith,  or 
they  forfeit  the  privileges  of  baptism.  Now,  the  renunciation  of  sin, 
and  this  lively  faith  producing  holy  obedience,  constitute  that  spiritual 
change  which  our  Church  enforces,  particularly  in  the  baptismal  office, 
■when  she  prays  concerning  those  who  are  baptized,  that  '  the  old 
Adam  maybe  so  buried  that  the  new  man  may  be  raised  up  in  them," 
etc.  "It  is  worthy  of  remark  how  admirably,  on  this  subject,  the 
Church  employs  and  amplifies  the  language  of  Scripture  in  which  this 
spiritual  change  is  denoted  by  '  being  transformed  by  the  renewing 
of  the  mind ;  by  crucifying  the  flesh  with  the  affections  and  lusts ;  by 
walking  not  after  the  flesh,  but  after  the  Spirit;'  'by  putting  off  the 
old  man  with  his  deeds,  and  putting  on  the  new  man,  which  is  re- 
newed in  knowledge  after  the  image  of  him  who  created  him.'  This 
is  the  change  of  heart  which  is  called,  in  Scripture,  '  the  renewing  of 
the  Holy  Ghost,'  becoming  'a  new  creature;'  and  in  the  correct 
language  of  systematic  divinity,  renovation  or  sanclification."  pp.  469, 
4U. 

To  this  most  important  change  Bishop  Hobart  denies  the  just  ap- 
plication of  the  word  Regeneration.  He  censures  Dr.  Barrow  and 
Tillotson  for  such  use  of  the  word.  "  From  a  want  of  precision,  indeed, 
in  the  use  of  terms,  these  divines  use  the  term  regeneration  as  synony- 
mous with  sanctification  and  renovation ;  and  thus  afford  an  opportu- 
nity to  the  adversaries  of  baptismal  regeneration  of  enlisting  them  in 
their  cause,  by  quoting  those  passages  in  which  the  word  is  used  in 
its  popular  but  erroneous  signification."  p.  468. 

"  Regeneration  is  a  change  of  our  spiritual  condition,  a  translation 
into  a  state  in  which  our  salvation  is  rendered  possible.  Renovation 
is  that  change  of  heart  and  life  by  which  salvation  is  finally  attained." 
p.  472. 


REGENERATION.  13 

scriptural  language  is  not  a  harmless  and  indifferent 
things.  Words  are  things.  The  selection  of  certain 
words  by  the  Holy  Spirit  to  express  divine  truths 
is  not  to  be  deemed  immaterial,  neither  is  inspired 
phraseology  a  matter  of  indifference.  We  are  not 
safe  in  giving  up  the  nomenclature  of  Scripture, 
under  the  impression  that  we  retain  the  substance 
of  its  teaching.  The  history  of  the  baptismal  ques- 
tion may  warn  us,  how  much  the  cause  of  truth  may 
be  jeoparded  and  damaged  by  what  were  supposed 
to  be  mere  verbal  concessions.  Of  late,  there  has 
been  a  tendency  to  interpret  the  word,  Eegeneration 
in  the  broadest  sense,  as  including  both  a  change  of 
state  and  a  change  of  nature.  Many  probably  who 
adopt  the  extreme  view  of  this  subject  are  not  aware 
of  the  magnitude  of  this  change.*  Whether  the 
advocates  of  baptismal  regeneration  were  formerly 
always  consistent  with  themselves,  I  do  not  now 
propose  to  inquire.  My  own  impression  is  that  they 
were  by  no  means  so.  But  the  explanation  above 
named  greatly  nullified  or  diminished  objection  to 
the  doctrine.  The  present  aspect  of  the  case  is,  how- 
ever, materially,  different.     The  conviction  has  been 

*  When  Bishop  Mant's  Tract  on  this  subject,  propounding  the 
dogma  of  inseparable  baptismal  regeneration,  and  stating  that,  "If  the 
work  of  regeneration  is  not  effected  in  baptism,  it  is  almost  impossible 
for  any  sober  man  to  say  when  and  by  what  means  it  is  effected,"  was 
published  by  the  "  Society  for  Promoting  Christian  Knowledge,  "it  was 
found  necessary  to  change  very  materially  the  language  of  former 
publications  of  the  same  Society  in  order  to  avoid  the  manifest  con- 
tradiction of  their  teaching. 


14  THE  DOCTRINE  OF  BAPTISM. 

growing  that,  both  in  the  Scriptures  and  in  the 
Prayer-Book,  the  meaning  of  the  word  can  not  be 
restricted  to  a  mere  ecclesiastical  change.  And  the 
ground  is  now  broadly  taken,  and  advocated  in 
books,  catechisms,  tracts,  etc.,  prepared  by  societies 
calling  themselves  general  societies  of  the  Protestant 
Episcopal  Church,  that  every  baptized  infant  is  in  the 
highest  sense  spiritually  regenerate,  and  that  no  such 
thing  as  regeneration  is  to  be  required  or  looked  for 
after  baptism.  To  question  this  dogma,  it  is  alleged 
by  some  of  its  advocates,  is  a  heresy.  It  is  to  dis- 
card the  true  interpretation  of  our  baptismal  service, 
and  to  deny  an  article  of  the  Nicene  creed. 

The  question  is  of  the  most  important  and  practi- 
cal character,  mingling  itself  with  pastoral  instruction 
and  parental  duty.  And  if  the  view,  which  identifies 
the  spiritual  renewal  with  the  baptismal  washing  be 
untrue  and  unscriptural,  then  we  can  easily  perceive 
that  it  must  be  an  error  disastrous  in  its  conse- 
quences. Multitudes  must  be  thereby  deceived,  filled 
with  false  confidence,  rendered  secure  of  their  future 
happiness  while  still  dead  in  trespasses  and  sins,  and 
live  and  die  unconscious  of  that  great  change  without 
which  our  Saviour  declares  that  a  man  can  not  enter 
the  kingdom  of  God. 

We  return  to  the  question,  What  is  Eegeneration  ? 
Regeneration  is,  in  its  true  Scriptural  sense,  a  spirit- 
ual change,  a  new  creation  of  the  soul,  a  death  unto 
sin,  and  a  new  birth  unto  righteousness,  a  radical 
heart-transformation,  the  introduction  into  the  de- 


KEGENERATION.  15 

praved  soul  of  a  new  principle  of  holiness,  a  parti- 
cipation in  the  Divine  nature.* 

There  can  be,  I  conceive,  no  fairer  and  better 
mode  of  ascertaining  what  regeneration  really  im- 
plies, than  by  making  St.  John  his  own  interpreter. 
In  his  Gospel  is  found  the  distinct  and  emphatic 
enunciation  of  this  truth  by  the  Saviour  of  the 
world.  There  the  doctrine  is  propounded  with  clear- 
ness and  authority,  and  all  who  listen  to  the  teach- 
ings of  Christ  are  assured  that,  "Except  a  man  be 
born  again,  he  can  not  see  the  kingdom  of  God."  St. 
John,  who,  alone  of  the  four  Evangelists,  has  nar- 
rated this  important  and  instructive  conversation  of 
our  Lord  with  Nicodemus,  must  be  supposed  to  have 
rightly  understood  his  own  language.  Had  he  been 
an  uninspired  writer,  this  would  be  a  reasonable  infer- 
ence. But  as  one  who  was  guided  and  illuminated 
by  the  Spirit  of  Truth,  it  can  not  be  gainsaid.  It 
is  not  a  little  remarkable  that  the  phrase  which  was 
introduced  by  our  Lord  in  this  conference  with  the 
Jewish  Rabbi,  is  used  by  St.  John,  in  his  first  epistle, 
with  unusual  frequency.  The  use  of  it  is  one  of  the 
marked  features  of  that  Epistle,  and  relied  on  by 
critics  as  one  of  the  strong  evidences  that  the  Gospel 
and  the  Epistle  are  from  the  same  author,  f  The 
expression  is  employed  also  in  the  Epistle  in  a  very 

*  "  Yet  the  infection  of  nature  doth  remain  in  them  that  are  rege- 
nerated." Article  9.  Hence  the  life-long  conflict  in  the  renewed 
heart,  between  the  flesh  and  the  Spirit ;  and  sanctification  progressive^ 
and  this  side  the  grave  imperfect. 

f  Home's  Introduction,    i.  108. 


16  THE  DOCTRINE   OF  BAPTISM. 

particular,  discriminating,  and  practical  manner. 
Kegeneration  is  presented  in  connection  with  certain 
dispositions  and  conduct ;  so  presented  that  Christ- 
ians may  be  enabled  to  apply  to  themselves  the  pas- 
sages in  which  it  occurs,  in  the  duty  of  self-examina- 
tion, and  thus  ascertain  whether  they  are  or  are 
not  regenerate.  Now,  if  it  be  true  that  our  Lord 
teaches  that  baptism  implies  and  conveys  regenera- 
tion, it  would  be  enough  for  the  Christian  to  know 
that  he  was  baptized  by  one  authorized  to  adminis- 
ter the  sacrament.  But  the  language  of  St.  John  in 
his  Epistle  is  as  different  from  any  thing  like  this  as 
possible.  Among  all  the  tests  which  he  lays  down 
of  a  regenerate  state,  there  is  not  a  ivord  touching 
the  sacrament  of  Baptism.  Let  us  compare  his 
teaching  in  the  Epistle,  with  his  record  of  the  words 
of  Christ  in  the  Gospel : 

"If  ye  know  that  he  is  righteous,  ye  know  that 
every  one  that  doeth  righteousness  is  born  of  him." 
1  John  2  :  29. 

"  Whosoever  is  born  of  God,  doth  not  commit  sin  ; 
for  his  seed  remaineth  in  him ;  and  he  can  not  sin 
because  he  is  born  of  God.  In  this  the  children  of 
God  are  manifest,  and  the  children  of  the  devil." 
3  :  9,  10. 

"We  know  that  we  have  passed  from  death  unto 
life,  because  we  love  the  brethren.  He  that  loveth 
not  his  brother  abideth  in  death."     3  :  14. 

"  Every  one  that  loveth  is  born  of  God,  and  know- 
eth  God."     4  :  7. 


REGENERATION.  17 

"  Whosoever  belie  veth  that  Jesus  is  the  Christ,  is 
born  of  God."     5  :  1. 

"  For  whatsoever  is  born  of  God  overcometh  the 
world :  and  this  is  the  victory  that  overcometh  the 
world,  even  our  faith."     5  :  4. 

"  We  know  that  whosoever  is  born  of  God  sin- 
neth  not ;  but  he  that  is  begotten  of  God  keepeth 
himself,  and  that  wicked  one  toucheth  him  not." 
5:  18. 

From  this  Epistle,  then,  we  learn  these  marked 
characteristics  of  the  regenerate.  They  do  not  sin, 
(deliberately  and  habitually.)  They  are  deterred 
from  sin  by  the  holy  principle,  the.  incorruptible 
seed  received  in  their  new  birth.  They  are  animated 
with  fervent  love  towards  the  Saviour  and  his  peo- 
ple. Their  faith  in  the  Saviour  is  genuine,  living, 
and  of  power  to  overcome  the  temptations  of  an 
ensnaring,  and  the  terrors  of  a  persecuting  world. 
They  keep  themselves,  through  Divine  grace,  against 
the  wiles  of  the  Wicked  One. 

Can  we  doubt,  after  such  an  exposition,  the  mean- 
ing of  the  word  ?  Could  more  emphatic  language 
be  employed  ? 

Compare  St.  John's  description  of  Eegeneration 
with  the  language  of  Bishop  Hobart :  "  It  is  much 
to  be  lamented  that  many  divines  of  the  Church  of 
England  have  fallen  into  the  modern  error,  which 
originated  in  the  Calvinistic  school,  of  applying  the 
word,  Regeneration,  to  denote  the  work  of  grace  on 
the  heart,  the  operations  of  the  Divine  Spirit  in  form- 
ing holy  affections  in  the  soul,  and  in  leading  us  to 


18  THE  DOCTRINE  OF  BAPTISM. 

newness  of  life.  This  most  important  and  essential 
change,  which  in  Scriptural  and  primitive  language 
is  termed  the  renewing  of  the  Holy  Ghost — renova- 
tion— many  excellent  and  orthodox  divines  of  our 
own  Church,  following,  unfortunately,  the  fashion  of 
the  times,  style,  "Kegeneration,"* 

How  came  the  Apostle  John  to  fall  into  this  mo* 
dern  error  of  the  Calvinistic  school  ? 

The  definers  of  regeneration,  in  the  sense  given  in 
the  above  quotation,  urge  upon  the  baptismally 
regenerate  the  necessity  of  a  subsequent  conversion 
or  renovation.  "In  order  to  this  renovation,  it  is 
requisite  that  every  baptized  person  should  cherish 
a  strong  and  lively  sense  of  his  need  of  this  change 
of  heart  and  life.  A  deficiency  in  this  sensibility  is 
a  fundamental  and  most  dangerous  defect. "f 

But  while  Christians  need  daily  repentance,  daily 
forgiveness,  and  constant  recoveries  from  lapses  into 
sin,  (for  "  in  many  things  we  offend  all,")  what  need 
is  there  of  a  thorough  change  of  heart  and  life  to 
one  who  already  truly  believes  in  Christ,  doth  not 
yield  himself  as  the  servant  of  sin,  resists  the 
tempter,  whose  faith  worketh  by  love,  and  overcom- 
eth  the  world,  and  who  is  already  passed  from  death 
unto  life? 

At  the  risk  of  being  classed  with  modern  errorists 
of  the  Calvinistic  school,  we  prefer  to  hold  with  St. 
John  in  his  estimate  of  what  Eegeneration  really 
signifies.    We  accept  him  as  the  best  possible  com- 

*  Hobart's  Works,  il  465.  f  Vol  2.  498. 


REGENERATION.  19 

mentator  on  the  words  of  his  blessed  Lord — words 
which  St.  John  himself  was  selected  to  communi- 
cate to  the  Church.  And,  following  his  instruction, 
we  are  irresistibly  drawn  to  the  conclusion  that  Ee- 
generation,  or  the  New  Birth,  is  precisely  that  great 
spiritual  and  moral  change  whereby  alone  the  soul 
of  fallen  man  can  be  fitted  for  the  presence  of  God 
and  the  kingdom  of  glory.  The  new  birth,  and  the 
renewal  of  the  soul  in  righteousness,  are  equally 
indispensable,  because  they  are  one  and  the  same 
thing.  And  the  other  signification  of  the  word 
seems  to  have  been  accepted  in  order  to  harmonize 
the  language  of  the  Fathers  upon  the  subject  of  bap- 
tism with  truth  and  Scripture ;  and  to  obviate  a  sup- 
posed difficulty  in  the  offices  of  our  Church. 

Other  passages  bearing  upon  this  subject,  which 
will  be  presently  considered,  will  be  found,  on  care- 
ful examination,  to  confirm  this  view.  And  if  any 
other  texts  appear,  at  first  glance,  obscure,  or  even 
favorable  to  the  other  interpretation  of  the  word,  (as 
it  is  claimed  by  Bishop  Hobart  that  Titus  3  :  5,  is,) 
let  it  be  borne  in  mind  that  the  language  of  St.  John's 
Epistle  is  positive  and  unambiguous.  His  words  can 
not  be  tortured  into  a  different  sense.  Text  upon 
text,  each  alike  clear  and  definite,  exhibit  his  view 
of  Eegeneration.  They  are  susceptible  of  no  other 
natural  and  consistent  interpretation.  And  since 
Scripture  can  not  contradict  itself,  we  are  bound  to 
interpret  other  texts,  (like  that  in  the  Epistle  to 
Titus,)  so  as  not  to  conflict  with  the  incontrovertible 
teaching  of  St.  John. 


20  THE  DOCTRINE  OF  BAPTISM. 

The  Tractarian  advocate  for  baptismal  regenera- 
tion, at  the  present  day,  does  not  usually  deny  that 
regeneration  implies  the  moral  and  spiritual  change, 
the  new  creation  of  the  soul.  But  his  position  is, 
and  it  is  the  key-note  of  his  whole  system,  that  this 
change  takes  place  invariably  and  exclusively  in 
baptism.  The  more  cautious  maintainers  of  this 
system,  however,  finding  it  impossible  to  parry  the 
thrusts  of  such  writers  as  Mr.  Faber,  are  now  dis- 
posed to  limit  the  assertion  to  the  case  of  infant  bap- 
tism. This  limitation  is,  in  fact,  inconsistent  with 
much  of  their  reasoning.  It  compels  them  to  adopt, 
in  the  construction  of  the  office  for  baptism  of  adults? 
the  very  hypothetical  explanation,  to  which  they 
object,  as  dishonest  and  evasive,  when  applied  to  the 
office  for  infant  baptism.  But,  in  spite  of  this  incon- 
sistency, they  now,  in  most  cases,  admit  that  the 
baptized  adult  is  not  invariably  regenerate.  They 
resort  to  the  old  subtlety  of  the  schoolmen,  that  the 
adult  may,  by  positive  unbelief,  place  an  obex  or  hin- 
drance in  the  way  of  the  efficacy  of  the  ordinance.* 
Some  there  are,  indeed,  who  do  not  scruple  to  assert 
that  Simon  Magus  himself  was  spiritually  regenerate 
in  baptism.  But  the  more  moderate,  and  because 
more  moderate  the  more  plausible  and  dangerous 
theory,  restricts  the  invariable  regeneration  to  the 
case  of  infants.     Adults  can  not  become  regenerate 

*  This  obex  does  not  appear,  according  to  them,  to  be  the  absence 
of  living  faith,  but  a  willful  determined  rejection  of  the  extended 
blessing,  a  positive  turning  away  from  Christ  and  his  grace. 


REGENERATION.  21 

except  in  baptism.  They  may  or  may  not  be  rege- 
nerated in  baptism.  Infants  certainly  are.  Not 
being  morally  responsible,  they  can  not  interpose  the 
obex,  and  therefore  the  rite  is  to  them  infallibly  ac- 
companied with  the  new-creating  energy  of  the  Holy 
Spirit. 

So  much  importance  is  attached  to  this  view  of 
Baptism  by  its  maintainers,  that  the  denial  of  it  is 
considered  by  the  present  Bishop  of  Exeter,  Dr. 
Philpotts,  a  sufficient  reason  for  not  consenting  to  the 
induction  of  a  clergyman  into  a  cure  in  his  Diocese. 
And  although  his  decision  has  been  overruled  by 
the  highest  judicial  tribunal  known  to  the  Church 
of  England,  yet  is  it  still,  by  himself,  and  by  a  large 
party  who  sympathize  with  him,  adhered  to  with 
undiminished  tenacity.  The  present  Bishop  of 
Eipon,  Dr.  Longley,  has,  it  would  seem,  made  assent 
to  the  same  dogma  a  test  of  fitness  for  ordination.* 

*  Questions  proposed  to  the  Rev.  Mr.  Heyward  by  the  examining 
chaplain  of  the  Bishop  of  Ripon. 

"Are  you  prepared  to  teach  as  the  doctrine  of  the  Church, 

"  1.  That  regeneration  is  the  grace  specially  conferred  in  and  by 
baptism,  and  that  the  term  is  not  applicable  to  any  grace  bestowed 
before  or  after  baptism  ? 

"2.  That  regeneration  is  in  such  a  manner  attached  to  baptism, 
that  it  is  withheld  from  no  person  baptized  according  to  the  due  order 
of  the  Church,  unless  in  case  of  willful  impenitence  and  unbelief  ? 

"  3.  That  infants  being  incapable  of  willful  impenitence  and  unbe- 
lief, ....  every  infant  baptized  is  in  and  by  baptism  regenerated  ?" 

Mr.  Heyward  was  refused  orders  because  not  ready  to  answer  these 
questions  affirmatively. 

"  The  very  thing  a  Heathen  moralist  would  most  desire,  such  as 
the  mortification  of  the  flesb,  the  death  unto  sin,  the  creation  of  a  new 


22  THE  DOCTRINE   OF  BAPTISM. 

The  doctrine,  therefore,  is  not  only  strongly  main- 
tained, but  enforced,  when  its  holders  have  the 
power,  with  the  utmost  intolerance.     Had  men  like 

spirit  within  us,  the  enlightenment  of  the  mind,  the  admission  into  a 
noble  spiritual  polity,  the  cleansing  of  the  conscience,  the  forgiveness 
of  sins  and  restoration  to  the  favor  of  God,  or  union  with  his  nature, 
— all  these  are  described  in  the  Bible  as  effected  by  baptism  already. 
It  is  something  past  and  done,  and  the  subsequent  struggle,  for  strug- 
gle there  must  be,  is  to  defend  what  we  have  received,  to  recover 
ourselves  from  falling  from  the  high  estate  in  which  we  have  been 
placed." — SevjeWs  Christian  Morals,  p.  211. 

The  sermon  of  Bishop  McCoskry,  on  the  celebration  of  the  Jubilee 
of  "the  Society  for  the  Propagation  of  the  Gospel  in  Foreign  Parts," 
derives  additional  importance  from  the  occasion  of  its  delivery.  It 
contains  a  very  unequivocal  and  thorough-going  enunciation  of  the 
extreme  theory  of  Baptismal  Regeneration.  God  "  has  given  his  own 
Son  to  be  the  head  of  a  new  family  on  the  earth,  the  descendants  of 
which  are  bound  together  by  stronger  ties  than  blood.  They  are,  in 
the  higher  sense,  brethren.  They  are  connected  through  the  Son  of 
God.  It  becomes  an  important  matter  to  inquire,  in  what  manner 
are  we  admitted  into  this  family,  and  thus  made  brethren  ?  It  is  by 
baptism.  This  is  the  initiatory  rite.  No  amount  of  personal  holiness, 
(if  it  can  be  ever  acquired  out  of  this  family,)  or  inward  experiences, 
or  raptures,  can  make  us  members  of  the  Church  of  Christ.  We  must 
enter  through  the  door  which  its  Divine  Head  has  opened,  and  we 
must  enter  by  receiving,  from  those  whom  he  has  constituted,  as  his 
earthly  representatives,  the  right  to  enter,  and  this  right,  we  have 
observed,  is  baptism.  In  this  ordinance  every  child  is  made  a  new 
creature  in  Christ  Jesus.  They  are  born  again,  both  of  water  and  of 
the  Spirit.  For  this  great,  this  mighty,  this  heavenly  work,  there  are 
no  qualifications  required ;  and  to  guard  against  failures,  the  Spirit  of 
God  is  given  to  every  child  in  baptism,  without  any  exception,  not 
only  to  begin,  but  to  carry  on  and  complete  the  great  work  of  their 
salvation.  The  relationship  thus  created  will  remain.  It  never  can 
be  shaken  off  in  this  world ;  however  unworthy  the  members  of  this 
family  may  become,  they  will  still  remain  the  children  of  God. 

"  In  adults,  the  terms  are  different.  There  is  actual  sin  in  connection 


REGENERATION.  23 

the  Bishops  of  Exeter  and  Kipon  the  control  of  the 
Church,  hard  indeed  would  be  the  condition  of  those 
who  can  not,  with  a  good  conscience,  assent  to  this 
extravagant  assumption.  A  large  portion  of  the 
Church  of  England,  and  of  the  Protestant  Episcopal 
Church  in  the  United  States,  feel  bound  to  deny  its 
truth,  and  to  protest  against  it  as  false,  unproved  by 
Scripture,  and  eminently  dangerous. 

The  object  of  the  present  Tract  is  to  examine  this 
tenet ;  and  to  subject  it  to  the  test : 
I.   Of  the  Ward  of  God; 
II.   Of  observation  and  experience  ; 

HI.  Of  the  Articles,  Homilies,  and  Offices  of  the 
Protestant  Episcopal  Church. 

with  the  sad  inheritance  of  a  fallen  nature.  Hence,  there  must  be 
previous  qualifications,  and  these  are  repentance,  faith,  and  obedience, 
or,  in  other  words,  conversion.  But  this  is  not  regeneration,  or  the 
new  birth."  See  Sermon  by  Bishop  McCoskry,  and  Appendix,  C,  p. 
39,  of  Bishop  De  Lancey's  Report  of  the  Mission  to  the  Jubilee. 

"  One  may  then  define  regeneration  to  be  that  act  whereby  God 
takes  us  out  of  our  relation  to  Adam,  and  makes  us  actual  members 
of  his  Son,  and  so  his  sons,  as  being  members  of  his  ever-blessed  Son, 
and  if  sons,  then  heirs  of  God  through  Christ.  This  is  our  new  birth, 
an  actual  birth  of  God,  of  water  and  the  Spirit,  as  we  were  actually 
born  of  our  natural  parents ;  herein  then  also  are  we  justified,  or  both 
accounted  and  made  righteous,  since  we  are  made  members  of  Him 
who  is  alone  righteous;  freed  from  past  sin,  whether  original  or 
actual ;  having  a  new  principle  of  life  imparted  to  us,  since  having 
been  made  members  of  Christ  we  have  a  portion  of  his  life,  or  of  him 
who  is  our  life.  .  .  .  The  view  then  here  held  of  Baptism,  following 
the  ancient  Church  and  our  own,  is  that  we  be  engrafted  into  Christ, 
and  thereby  receive  a  principle  of  life,  afterwards  to  be  developed  and 
enlarged  by  the  fuller  influxes  of  his  grace." — Dr.  Pusey,  Tracts  for 
tJie  Times,  vol.  2,  p.  24. 


24  THE  DOCTRINE  OF  BAPTISM. 

I.  The  Tkactarian  Doctrine  of  Baptismal 
Kegeneration  tested  by  the  Word  of  God. 

The  texts  most  relied  on  by  its  advocates  are 
John  3:5,  6,  and  Titus  3  :  5.  The  former  first 
claims  our  attention.  "  Except  a  man  be  born  of 
water  and  of  the  Spirit,  he  can  not  enter  into  the 
kingdom  of  God."  "  That  which  is  born  of  the  flesh 
is  flesh,  and  that  which  is  born  of  the  Spirit  is  spirit." 
To  be  born  of  water  is  assumed  at  once  to  mean 
Baptism.  It  is  then  argued  that  our  Saviour  speaks 
of  but  one  new  birth,  and  hence  that  whosoever  is 
baptized  is  born  both  of  water  and  of  the  Spirit,  and 
that  when  born  of  water  in  the  sacrament,  he  is  also, 
ex  necessitate,  born  of  the  Holy  Ghost,  and  made  a 
new  creature  in  Christ  Jesus. 

Granting  that  being  born  of  water  is  to  be  literally 
understood,  and  denotes  the  sacrament  of  baptism,* 
it  is  a  most  unwarrantable  ^  assumption  to  deduce 
therefrom  the  certainty  that  every  baptized  person 
is  born  again  of  the  Spirit.  If  our  Lord  introduces 
here  an  allusion  to  baptism,  he  refers  to  it  as  an 
emblem  of  the  spiritual  new  birth,  an  outward  visible 
exhibition  of  that  which  must  take  place  in  the  souls 
of  his  people.     But  what  is  the  point,  the  object  of 

*  This  interpretation  has  the  sanction  of  antiquity,  and  appears  to 
be  favored  by  our  Church  in  the  baptismal  office.  A  passage  remark- 
ably parallel,  however,  Matt.  3  :  11,  "He  shall  baptize  you  with  the 
Holy  Ghost  and  with  fire,"  would  seem  to  favor  the  figurative  inter- 
pretation of  the  word  water,  as  indicative  of  the  cleansing  and  purify- 
ing influence  of  the  Spirit  upon  the  heart.  Compare  also  Ezekiel 
36  :  25-27. 


john  3.  25 

this  conversation  ?  Is  it  to  impress  upon  the  mind 
of  a  Jewish  Kabbi  the  indispensable  necessity  of  an 
outward  rite,  or  of  inward  holiness  ?  Let  us  take 
into  consideration  the  usual  character  of  these  men. 
How  prone  were  they  to  exaggerate  external  obser- 
vances !  How  greatly,  in  them  overweening  estimate 
of  the  ceremonial  and  ritual,  had  they  lost  sight  of 
what  was  spiritual  and  holy !  Such  an  one,  coming 
to  Christ  for  instruction  in  the  great  things  of  his 
kingdom,  is  emphatically  assured  that  to  see,  to 
enjoy,  or  to  enter  that  kingdom,  "  a  man  must  be 
born  again."  There  would  be  a  marvellous  descent 
from  the  beginning  to  the  close  of  our  Lord's  address, 
one  wholly  opposed  to  his  usual  style,  if  all  that  our 
Lord  meant  was,  that  to  enter  his  visible  Church,  a 
man  must  be  baptized.  (Hobart's  "Works,  Yol.  II. 
p.  456.)  Or  if  we  understood  him  with  the  Trac- 
tarian  as  testifying,  "In  order  to  be  true  subjects  of 
my  kingdom  and  enjoy  its  eternal  blessings,  you 
must  receive  the  sacrament  of  baptism,  in  which,,  of 
course,  your  soul  will  be  new-created  by  the  Holy 
Spirit,  your  unholiness  purged,  and  your  sins  for- 
given." 

Surely,  here  is  presented  to  the  inquiring  Jew  a 
degree  of  virtue  and  efficacy  in  an  outward  rite, 
which  Scribes  and  Pharisees  never  surpassed  in  their 
exaggeration  of  the  Mosaic  ceremonies.  If  this  be 
our  Lord's  meaning,  why  is  Nicodemus  reproved  for 
his  want  of  acquaintance  with  the  nature  and  bless- 
ings of  this  new  ordinance  ?  What  opportunity  had 
he  enjoyed,  as  "a  master  of  Israel,"  of  knowing  the 
2 


26  THE  DOCTRINE  OF  BAPTISM. 

importance  and  efficacy  of  Christian  baptism?  This, 
we  may  reasonably  suppose,  was  the  first  time  the 
Gospel  had  been  unfolded  to  him.  If  our  Saviour 
meant  to  convey  the  idea  that  his  kingdom  must  be 
entered  by  a  new  rite,  the  application  of  water,  with 
a  certain  form  of  words,  and  that  the  reception  of 
this  rite  was  to  be  of  course  accompanied  with  such 
a  spiritual  blessing  that  the  recipient  became  a  child 
of  God  and  an  heir  of  his  kingdom,  this  need  not  so 
much  surprise  and  startle  him,  for  it  was  very  much 
what  the  Scribes  taught  concerning  circumcision. 
The  difference  between  them  and  Jesus  would  then 
consist  in  little  else  than  the  substitution  of  baptism 
for  circumcision.  If,  as  some  learned  men  tell  us, 
the  Jews  at  that  period  admitted  proselytes  from 
among  the  Gentiles  by  a  water  baptism,  and  called 
such  proselytes  new  born,  this  custom  must  have  been 
familiar  to  the  Eabbi,  and  what  was  there  then  in 
Christ's  address  to  occasion  his  evident  astonishment 
and  perplexity?  The  expressions  of  Nicodemus 
indicate  a  mind  startled  by  some  new  and  amazing 
proposition.  Yet  the  truth  which  had  thus  affected 
and  surprised  him  was  one,  our  Saviour  assures 
him,  which  ought  to  have  been  familiar  to  his  mind, 
as  a  master  of  Israel.  Would  our  Saviour  speak 
thus  of  any  truth  which  was  not  plainly  taught  in 
the  Old-Testament  Scriptures?  Would  he,  who 
was  so  constantly  and  severely  reproving  the  Jews 
of  his  day  for  neglecting  and  forsaking  the  word  of 
God,  and  rendering  it  of  none  effect  by  their  tradi- 
tions, would  he  have  drawn  his  language  and  illus- 


JOHN  3.  27 

trations  from  modern  Rabbinic  usage,  and  rebuked 
Nicodemus  for  his  ignorance  thereof?  Either  of 
these  interpretations  is  plainly  derogatory  to  our 
Saviour's  character,  and  contradictory  to  the  whole 
tenor  of  his  teaching.  But  the  doctrine  of  the 
necessity  of  a  moral  and  spiritual  change  to  fit  sinful 
man  for  the  favor,  presence,  and  enjoyment  of  God, 
was  one,  however,  overlooked  by  the  Jews  at  that 
time,  which  was  plainly  taught  in  their  own  Scrip- 
tures. This  change  from  sin  to  holiness  was  repre- 
sented in  the  Old  Testament  as  something  not 
necessarily  included  in  their  outward  rites,  but  as 
being  the  substance  which  they  shadowed  out. 
(Deut.  30  :  6  ;  Ps.  51 ;  Isa.  1 :  11-18  ;  Jer.  31  :  33  ; 
Ezek.  11  :  19 ;  18  :  31 ;  36  :  25-27.)  The  devout 
student  of  the  Psalms  and  Prophets  could  not  fail  to 
find  it  there.  And  the  universal  corruption  of  the 
nation  was  imputable  to  the  ignorance  of  their  pro- 
fessed guides  and  teachers  of  this  and  similar  great 
verities. 

The  main  thing,  therefore,  which  our  Saviour 
proposed  to  the  inquiring  Eabbi,  was  the  indispens- 
ableness,  to  the  enjoyment  of  his  spiritual  and  eternal 
kingdom,  of  a  new  creation  of  the  depraved  and  sin- 
loving  soul.  Upon  this  necessity  he  insisted  as  of 
universal  application,  and  his  whole  demeanor  and 
language  are  perfectly  consistent  with  the  magnitude 
and  importance  of  his  theme.  If  in  his  mention  of 
water  in  connection  with  this  new  birth,  he  refers  to 
the  sacrament  of  baptism,  he  does  so  incidentally, 
inasmuch  as  the  rite,  which  he  had  adopted  for 


28  THE  DOCTEINE  OF  BAPTISM. 

entrance  into  his  visible  Church,  was  designedly- 
emblematic  of  the  inward  cleansing  of  the  soul.  In 
this  view,  the  allusion  is  obviously  appropriate. 
"Just  as  the  proselyte  to  my  religion  is  to  be  admitted 
into  the  company  of  my  disciples  by  a  sacramental 
ablution,  so  must  every  one,  who  shall  here  enjoy 
the  first  fruits,  and  hereafter  fully  inherit  my  salva- 
tion, be  inwardly  cleansed  and  purified  by  the  Holy 
Ghost,  and  receive  through  its  transforming  energy 
a  new  nature."  Our  Saviour  accordingly  goes  on  to 
contrast  the  carnal  nature  and  disposition  of  the 
unregenerate,  with  the  spiritual  capacities  and  cha- 
racter of  those  who  have  experienced  this  new  birth. 
"That  which  is  born  of  the  flesh  is  flesh";  the 
natural  man  is  unholy,  sinful,  and  sensual.  "  That 
which  is  born  of  the  Spirit  is  spirit."  The  new  man 
is  spiritually  minded,  and  partakes  of  the  holy  tend- 
encies of  the  Divine  Eegenerator.  This  doctrine 
ought  not,  continues  our  Lord,  to  excite  your  aston- 
ishment and  surprise,  for  the  presence  of  a  Holy 
God,  and  the  enjoyment  of  a  holy  kingdom,  require 
a  holy  nature  on  the  part  of  man.  The  new  birth  is 
to  you  in  many  respects  inscrutable,  for  the  Spirit, 
like  the  wind,  "bloweth  where  it  listeth."  Its  secret 
operation  is  beyond  your  control,  or  observation,  or 
cognizance,  while  yet  the  effects  are  perceptible  and 
observable.  "You  hear  the  sound  thereof,  but 
can  not  tell  whence  it  cometh,  nor  whither  it  goeth." 
But  if  the  new-creating  Spirit  accompany,  as  a  matter 
of  course,  every  ministration  of  the  baptismal  rite, 
then,  so  far  from  resembling  the  wind,  which  bloweth 


JOHN   1   AND  3.  29 

where  it  listeth,  the  Spirit  is  brought  within  the  con 
trol,  direction,  and  disposal  of  man.  For  man  has  it 
in  his  power  to  give  or  to  withhold  the  baptismal 
rite.  The  reception  of  it  in  the  case  of  infants  de- 
pends upon  the  will  of  parents  and  sponsors,  and  of 
the  officiating  minister.  And  in  this  connection  we 
can  not  but  refer  to  John  1  :  12,  13,  "  The  sons  of 
God"  are  "  born  again,  not  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God."  But  if  all  the 
baptized  are  ipso  facto  born  again,  and  made  the  sons 
of  God,  are  they  not  born  of  the  will  of  man  ?  Their 
new  birth  depended,  in  the  case  of  adults,  on  their 
own  will,  and  in  both  adults  and  infants  on  the  will 
of  the  dispenser  of  the  ordinance.*  Thus  in  direct 
contradiction  to  these  emphatic  assertions  of  Scrip- 
ture, the  dogma  of  the  inseparable  connection  of 
spiritual  regeneration  with  baptism  makes  man  the 
dispenser  of  the  Holy  Ghost,  and  renders  the  new 
birth  of  the  sons  of  God  dependent  on  the  will  or 
caprice  of  a  fellow-sinner.  On  the  theory  of  inse- 
parable baptismal  regeneration,  the  blessed  Trinity 
have  so  fettered  and  bound  themselves,  that  they 
can  not  renew  a  soul  in  holiness  until  the  priest 
ministers  the  baptismal  ablution.  Surely  a  conse: 
quence  so  replete  with  irreverence  and  blasphemy, 

*  Suppose,  as  in  the  case  on  Pitcairn's  Island,  in  the  midst  of  the 
Pacific  Ocean,  but  a  single  ordained  minister  accessible  to  a  commun- 
ity. On  this  interpretation  of  John  3,  connected  with  the  usually 
concomitant  theory  of  the  sole  validity  of  sacerdotal  baptism,  the 
priest  has  under  his  control  the  salvation  of  the  whole  people.  They 
can  only  be  born  again  of  his  will. 


30  THE  DOCTRINE  OF  BAPTISM. 

ought  to  make  men  cautious  in  embracing  a  theo- 
logical system  which  inevitably  issues  in  it.* 

Our  Saviour  pursues  farther  the  discourse  with 
Nicodemus,  but  not  one  syllable  more  do  we  hear  on 
the  subject  of  baptism.  But,  let  it  be  noted,  we  do 
hear  very  much  of  salvation  hy  faith  in  him.  "  As 
Moses  lifted  up  the  serpent  in  the  wilderness,  even 
so  must  the  Son  of  Man  be  lifted  up  ;  that  whoso- 
ever believeth  in  him  should  not  perish,  but  have 
eternal  life."  Are  we  not  at  liberty,  are  we  not  bound 
by  fair  interpretation,  to  consider  our  Lord's  subse- 
quent language  as  connected  with,  and  illustrative  of, 
his  previous  affirmation  ?  His  subsequent  words 
contain  no  allusion  whatever  to  water  or  baptism, 
and  in  no  way  harmonize  with  the  interpretation 
which  makes  baptismal  regeneration  the  key-note  of 
his  discourse.  But  they  do  most  perfectly  harmo- 
nize with  the  opposite  view,  which  makes  the  moral 

*  In  perfect  consistency  with  this  arrogation  to  man  of  the  power 
of  dispensing  the  Divine  Spirit,  we  find  the  following  very  exception- 
able language  occurring  in  a  Tract  which  advocates  this  theory  of 
Baptismal  Regeneration.  "As  finally,  we  believe  that  from  their 
first  birth,  they  belong  to  human-kind,  contain  in  themselves  the  germs 
of  its  distinctive  character,  and  share  mysteriously  in  its  sin  and  woe, 
so  we  believe  that,  even  at  that  unconscious  age,  we  can  make  teem 
Christians  by  a  second  birth,  can  impart  to  them  in  germ  that 
sacred  gift,  which,  duly  tended  and  fostered,  will  counteract  the  poison 
of  their  nature,  and  transform  them  into  the  image  of  G-od.  It  is  OUR 
privilege,  through  the  benefit  of  their  second,  to  anticipate  the 
growing  evils  that  result  from  their  first  birth,  and  overcome  them 
with  good." — Tract  No.  1*71. — Protestant  Episcopal  Tract  Society, 
New- York. 


JOHN  3.  31 

and  spiritual  change,  irrespective  of  outward  rites, 
his  great  topic. 

In  verses  3-8  he  testifies  the  necessity  to  salvation 
of  a  new  birth  by  the  Spirit.  In  verses  14-18,  he 
declares  that  the  manner  of  salvation  is,  through 
faith,  directed  towards  himself,  faith  which  might  be 
compared  to  the  gaze  of  the  dying  Israelite  upon  the 
serpent  of  brass.  He  affirms,  most  explicitly,  the 
salvation  of  every  sincere  believer,  and  the  condem- 
nation of  every  unbeliever,  and  this  without  any 
reference  whatever  to  any  outward  ordinance  or 
observance.  And  the  tenor  of  this  discourse  is  also 
in  perfect  harmony  with  the  passage  just  cited, 
John  1  :  12,  13,  where,  while  the  privilege  of  being 
sons  of  God  by  a  new  birth  is  declared  to  be  the 
free  gift  of  God,  not  dependent  on  the  will  of 
man,  yet  is  it  also  assured  to  all  that  believe  on  the 
name  of  Christ.  The  two  passages  taken  together 
present  this  new  birth  in  inseparable  union  with 
faith.  "We  can  not  but  gather  from  them  that  the  be- 
liever is  regenerate  ;  that  the  unbeliever  is  unregenerate  ; 
for  as  the  new  birth  is  indispensable  to  entrance  into 
God's  kingdom,  so  is  faith  in  Jesus  indispensable  to 
salvation.  And  inasmuch  as  St.  John  testifies  that 
the  Saviour  gave  to  such  as  believed  on  his  name 
power  to  become  the  sons  of  God,  he  virtually  de- 
nies this  privilege  to  all  others. 

Compare  also  John  5  :  24  ;  1  John  5:1. 

Aside,  then,  from  the  general  testimony  of  Scrip- 
ture, the  fair  interpretation  of  the  first  and  third 
chapters  of  St.  John's  gospel  is  not  consistent  with 


32  THE  DOCTKINE   OF  BAPTISM. 

the  dogma  that  is  attempted  to  be  extorted  from  the 
single  expression,  "Except  a  man  be  born  of  water." 
And  if  our  Saviour  here  introduces  the  necessity  of 
an  outward  profession  of  his  religion,  jn  connection 
with  an  experience  of  its  transforming  power,  as  in 
Mark  16  :  16,  "  He  that  belie veth  and  is  baptized 
shall  be  saved,"  it  would  no  more  follow  that  rege- 
neration is  inseparable  from  baptism  in  the  one  case, 
than  that  faith  is  inseparable  therefrom  in  the  other. 
The  utmost  that  can  be  justly  inferred  is,  that  God 
requires  both.  That  the  requirement  in  the  one 
case  is  absolute,  but  not  in  the  other,  is  further  evi- 
dent from  the  concluding  words,  "  He  that  believeth 
not  shall  be  damned."  But  no  such  awful  penalty 
is  annexed  to  the  absence  of  baptism. 

There  is  not  the  least  difficulty  in  harmonizing 
with  the  above  interpretation,  Titus  3  :  5,  "  He  saved 
us  by  the  washing  of  regeneration,  and  the  renewing 
of  the  Holy  Ghost."  Many  commentators  of  note 
refer  the  former  clause  to  baptism,  and  some  prefer 
to  render  it  "  the  laver  of  regeneration."  Admitting 
this  sense,  the  sacramental  emblem  is  presented  in 
connection  with  the  spiritual  change.  But  how  is 
it  that  it  saves  us  ?  Let  St.  Peter  answer  :  "  The  like 
figure  whereunto,  even  baptism,  doth  also  now  save 
us,  (not  the  putting  away  of  the  filth  of  the  flesh,  but  the 
answer  of  a  good  conscience  towards  God,)  by  the 
resurrection  of  Jesus  Christ."     1  Pet.  3  :  21  * 

*  Note,  moreover,  that  the  Apostle  denies  salvation  to  "works  of 
righteousness  which  we  have  done,"  and  attributes  it,  in  contrast  with 
such  works,  to  the  mercy  of  God,  extended  through  the  washing  of 


eph.  5  :  25-27.  33 

But  while  the  passage  presents  no  difficulty,  if  we 
understand  Xovrpov  to  signify  the  baptismal  washing 
or  laver,  another  interpretation  suits  better  the  paral- 
lelism between  the  two  clauses  of  the  sentence,  so 
marked  a  feature  of  Scripture  style.  "  The  washing 
of  regeneration,  and  the  renewing  of  the  Holy 
Ghost."  In  the  latter  clause,  the  Holy  Ghost  is  the 
efficient  cause,  the  renewing  the  effect.  The  usage 
of  parallelism  would  require  us  to  regard  the  regene- 
ration as  the  cause  the  washing  as  the  effect,  in  the 
corresponding  clause.  Then  the  phrase  here  must 
be  understood,  not  of  the  sacrament,  but  of  spiritual 
regeneration,  washing,  and  cleansing  the  soul.  Ano- 
ther washing  than  that  of  water  would  then  be 
meant. 

Eph.  5:25-27. 

In  this  passage  is  evidently  contemplated  the  com- 
plete sanctification  and  glorious  presentation  of  the 

regeneration,  etc.  Are  not  sacramental  observances  to  be  reckoned 
among  the  works  of  righteousness,  or  good  actions  of  the  Christian  ? 
For  his  own  baptism  by  John,  the  Saviour  gave  as  the  reason,  "  Thus 
it  becomes  us  to  fulfill  all  righteousness."  No  actions  connected  with 
religion  can  be  indifferent.  Performed  as  God  requires,  they  are 
works  of  righteousness.  If  not  so  performed,  they  are  sins.  The 
Apostle  has  evidently  in  his  mind  the  highest  attainments  of  Christ- 
ian holiness,  for  this  gives  force  and  emphasis  to  his  denial.  Either, 
then,  the  baptism  of  a  sincere  penitent  is  not  a  work  of  righteous- 
ness, an  acceptable  and  holy  act  on  his  part,  or  the  washing  of  rege- 
neration here  does  not  intend  baptism.  For  what  is  just  before  de- 
nied to  the  works  of  righteousness,  is  affirmed  of  the  washing  of 
regeneration.  Of  course,  the  best  actions  of  the  Christian  are  devoid 
of  merit,  and  are  only  acceptable  through  the  mediation  of  Christ. 

2* 


34  THE  DOCTRINE  OF  BAPTISM. 

Bride  of  Christ  to  her  Divine  Spouse.  The  Church 
here  spoken  of  is  "  the  mystical  body"  of  Christ, 
"  the  blessed  company  of  all  faithful  people,"*  "the 
general  assembly  and  Church  of  the  first  born,  whose 
names  are  written  in  heaven."  The  cleansing  of 
this  sanctified  body  is  an  ablution  of  which  the  Wordy 
not  the  sacrament  of  baptism  is  the  instrument.  As 
this  washing  is  effectual,  not  only  to  the  cleansing  of 
the  Bride  of  Christ,  but  to  present  her  a  glorious  and 
immaculate  Church  to  her  Lord,  which  will  be  accom- 
plished at  the  marriage  supper  of  the  Lamb,  we 
must  admit  the  final  salvation  of  all  to  whom  it  is 
applied.  The  strenuous  advocates  for  baptismal 
regeneration  are  hardly  prepared  yet  to  maintain  the 
universal  salvation  of  the  baptized,  however  their 
doctrine  may  gravitate  in  that  direction. 


Acts  22 :  16. 

"And  now,  why  tarriest  thou?  Arise,  and  be 
baptized,  and  wash  away  thy  sins,  calling  on  the 
name  of  the  Lord." 

We  have  already  remarked,  among  the  inferences 
from  Scripture,  that  baptism  was  the  appointed  pub- 
lic pledge  and  seal  of  forgiveness  to  the  penitent 
believer.  Thus  is  he  "baptized  for  the  remission  of 
sins,"  professing  his  penitence  and  renunciation  of 
sin,  and  his  faith  in  the  pardoning  mercy  of  God 

*  Collect  for  All-Saints'  Day,  and  prayer  in  Post-Communion  ser- 
vice. 


acts  22  :  16.  35 

through  Christ.  Thus  before  men  and  angels,  the 
baptized  person,  giving  "  the  answer  of  a  good  con- 
science," may  be  said  to  wash  away  his  sins.  But 
shall  we  gather  from  the  text  that  St.  Paul's  sins 
were  not  forgiven  by  God  until  the  moment  of  his 
baptism  ?  If  so,  he  expresses  himself  very  strangely 
in  the  Epistle  to  the  Komans,  ch.  4.  If  he  knew 
himself  to  be  justified  in  and  by  baptism,  it  is  incon- 
ceivable that  he  should  be  so  solicitous  to  prove  that 
all  Christians  are  justified  by  faith  alone,  and  espe- 
cially that  he  should  write  as  he  did  concerning  the 
parallel  ordinance  of  circumcision,  and  take  such 
pains  to  prove  that  "Abraham's  faith  was  reckoned 
unto  him  for  righteousness,  not  in  circumcision,  but 
in  uncircumcision,"  and  that  "he  received  the  sign 
of  circumcision,  a  seal  of  the  righteousness  of  the 
faith  which  he  had  yet,  being  uncircumcised  :  That 
he  might  be  the  father  of  all  them  that  believe, 
Hhough  they  be  not  circumcised,  that  righteousness 
might  be  imputed  unto  them  also."  Circumcision 
was,  as  well  as  baptism,  the  sign  of  spiritual  regene- 
ration, and  the  seal  of  the  righteousness  of  faith. 
Yet  the  Apostle  considers  it  very  important  to  his 
exhibition  of  the  grace  of  the  Gospel,  to  impress 
upon  his  readers  that  the  thing  signified  in  the  case 
of  Abraham  preceded  the  sign.  He  had  the  grace 
before  the  ordinance.  His  faith  was  counted  for 
righteousness,  that  is,  he  was  justified  before  God, 
previously  to  his  circumcision.  And  in  this  he  was  the 
father,  the  example,  the  pattern  of  future  believers, 
Gentiles  as  well  as  Jews.    Now,  if  the  Apostle's 


36  THE   DOCTEINE   OF   BAPTISM. 

reasoning  did  not  apply  under  the  new  dispensation, 
as  well  as  the  old,  to  baptism  as  well  as  circumcision, 
it  would  be  wholly  irrelevant.  He  is  certainly  speak- 
ing of  the  justification  of  Christians,  and  in  so  doing, 
he  argues  that  justification  by  faith,  instead  of  being 
a  new  doctrine,  was  from  the  beginning.  Is  it  pos- 
sible that  St.  Paul,  while  insisting  so  strongly  upon 
this  great  truth,  and  proving  that  Abraham  was  jus- 
tified not  in,  or  by  virtue  of,  or  at  the  time  of  his 
circumcision,  but  previously  thereto,  even  as  soon  as 
he  exercised  genuine  faith,  knew  all  the  while  that 
he  himself  was  not  justified  until  the  very  moment 
of  his  baptism ;  that  God's  pardoning  mercy  was 
suspended  in  his  own  case  until  the  sacramental 
washing ;  that  he  continued  in  his  sins  up  to  the  in- 
stant of  his  baptismal  regeneration  ?  Such  a  fact, 
if  fact  it  was,  nullifies  the  whole  of  his  reasoning 
from  the  example  of  Abraham,  and  renders  that 
example  altogether  inapplicable  to  his  Christian* 
readers.  The  mention  of  it  in  this  connection  could 
only  mislead  and  deceive  them.  What  modern 
advocate  of  Baptismal  Justification,  reasoning  there- 
upon, would  take  pains  to  show  that  the  father  of 
the  faithful  was  as  truly  and  fully  justified  before  his 
circumcision,  as  he  was  after  ?  Aside,  therefore, 
from  other  obvious  objections  to  the  meaning  which 
is  attempted  to  be  put  upon  Acts  22  :  16,  the  Apos- 
tle's own  statements  and  reasonings  in  Eomans  4, 
decisively  refute  it.  Unless  he  knew  himself  justi- 
fied before  his  baptism — and  justification  includes 
forgiveness — he  could  not,  with  a  good  conscience, 


TESTIMONY  OF  SCRIPTURE.  37 

have  penned  his  exposition  of  that  great  doctrine  of 
justification  by  faith  in  the  Epistle  to  the  Komans. 
When  Ananias  invited  him  to  baptism,  Paul  was 
already  blessed  with  the  pardon,  which  was  to  be 
thus  publicly  and  solemnly  signed  and  sealed ;  and 
Ananias  accordingly  addresses  him  before  his  baptism 
as  a  brother. 

Nothing  is  more  common  and  natural,  in  address- 
ing a  body  of  men,  than  to  take  them  to  be  what 
they  profess  to  be,  and  to  appeal  to  them  by  motives 
drawn  from  this  profession.  Such  motives  they 
can  not  gainsay  or  evade,  but  by  discrediting  their 
own  solemn  act.  The  Apostles,  in  addressing  Christ- 
ian churches,  act  upon  this  reasonable  and  prevalent 
principle.  The  converts  to  whom  their  epistles  were 
written,  had  made  a  profession  of  their  sincere  repent- 
ance and  faith  in  Jesus  Christ,  and  this  at  a  time 
when  such  an  act  exposed  them  to  injury,  contempt, 
and  persecution.  This  profession  was  made  in  their 
baptism.  We  might  expect  to  find  the  Apostles  fre- 
quently reminding  them  of  this  solemn  transaction, 
urging  them  with  its  whole  weight  of  meaning,  and 
appealing  to  them  as  really  possessed  of  the  spiritual 
qualifications  demanded  for  that  rite,  and  the  spirit- 
ual blessings  promised.  Such  is  the  easy,  obvious 
import  of  such  passages  as  Komans  <5 :  3,  4 ;  Gal. 
3 :  27,*  and  Col.  2 :  12,  wherein  Baptism  is  introduced 

*  In  Gal.  3  :  26-29,  the  Apostle  is  showing  the  equality  of  all  that 
are  in  Christ,  and  denying  any  superiority  to  the  Jew  over  the  Gen- 
tile.    "Ye  are  all  the  children  of  God,  by  faith  in  Christ  Jesus." 


38  THE  DOCTEINE  OF  BAPTISM. 

in  connection  with  the  privileges,  hopes,  and  duties 
of  Christians.  As  the  faith  which  united  the  soul 
to  Christ,  and  made  it  partaker  of  his  grace,  was 
avowed  in  this  ordinance,  the  Apostles  very  natu- 
rally address  their  baptized  converts  as  sincere  be- 
lievers, in  a  state  of  grace  and  acceptance,  and  urge 
upon  them  the  Christian  obligations  which  they  had 
publicly  and  voluntarily  assumed.  But,  in  so  doing, 
they  frequently  interpose  cautions  against  putting 
undue  confidence  in  their  outward  privileges,  and 
call  them  to  faithful  scrutiny  of  the  heart  and  con- 
duct. 

But  while  all  the  texts  on  which  the  advocate  for 
the  inseparable  connection  of  spiritual  regeneration 
with  baptism  relies  for  scripture  proof,  are  susceptible 
of  a  very  natural  and  unconstrained  explanation 
upon  the  evangelical  view,  that  baptism  is  the  sacra- 
mental sign  and  seal  of  regeneration,  there  are  many 
passages  that  can  not  be  harmonized,  upon  any  fair 
principles  of  interpretation,  with  the  former  opinion, 
and  which  teach  a  doctrine  plainly  contrary  thereto. 
To  John  1 :  12,  13,  and  John  3,  I  have  already  ad- 
verted. All  the  spiritual  blessings  attributed  to  bap- 
tism are  in  other  places  clearly  ascribed  to  faith,  to 
prayer,  and  to  the  word  of  Grod  as  the  instrument. 

The  maintainers  of  the  dogma  against  which  we 
protest  assert  that  spiritual  life  is  only  communicated 
in  baptism. 

"  For  as  many  of  you  as  have  been  baptized  into  Christ  have  put  on 
Christ." 

"  There  is  neither  Jew  nor  Greek,"  etc. 


TESTIMONY  OF  SCRIPTURE.  39 

Saith  our  Lord  Jesus  Christ,  "Yerily,  verily,  I 
say  unto  you,  He  that  heareth  my  word,  and  be- 
lieveth  on  him  that  sent  me,  hath  everlasting  life, 
and  shall  not  come  into  condemnation ;  but  is  passed 
from  death  unto  life."*  And  St.  John,  "But  these 
are  written,  that  ye  might  believe  that  Jesus  is  the 
Christ,  the  Son  of  God :  and  that  believing  ye  might 
have  life  through  his  name."f  "  To  whom  coming," 
saith  St.  Peter,  "as  unto  a  living  stone,  disallowed 
indeed  of  men,  but  chosen  of  God  and  precious,  ye 
also,  as  lively  stones,  are  built  up  a  spiritual  house, 
a  holy  priesthood,"  etc.  1  Peter  2:5,  6.  The  com- 
ponent parts,  therefore,  of  this  spiritual  house  are 
quickened,  made  living  stones  by  coming  to  the 
chosen  corner-stone — coming,  that  is,  in  faith. 

They  affirm  that  the  Holy  Ghost  is  ex  opere  operate, 
given  in  baptism. 

Saith  our  Lord,  "  If  any  man  thirst,  let  him  come 
unto  me  and  drink.  He  that  believeth  on  me,  as 
the  scripture  hath  said,  out  of  his  belly  shall  flow 
rivers  of  living  water.  But  this  spake  he  of  the 
Spirit,  which  they  that  believe  on  him  should  receive, 
for  the  Holy  Ghost  was  not  yet  given,  because  that 
Jesus  was  not  yet  glorified.":]:  "If  ye,  then,  being 
evil,  know  how  to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  Heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask  him  ?"§ 

It  was  announced  as  the  peculiar  prerogative  of 
our  Saviour  that  he  should  "baptize  with  the  Holy 

*  John  5 :  24.  f  John  20  :  31- 

%   John  "7 :  3*7-39.  §  Luke  11 :  13. 


4:0  THE   DOCTRINE   OF  BAPTISM. 

Ghost."  Has  lie  made  over  this  right  to  any  mortal 
plenipotentiary  ?  If  so,  when  and  in  what  terms  ? 
Until  we  have  plain  warrant  for  the  stupendous 
grant,  we  must  believe  that  the  Lord  retains,  as  head 
over  all  things  to  his  Church,  this  divine  prerogative. 

St.  Paul  asks,  "  This  only  would  I  learn  of  you, 
Eeceived  ye  the  Spirit  by  the  works  of  the  law,  or 
by  the  hearing  of  faith?"  "That  the  blessing  of 
Abraham  might  come  on  the  Gentiles  through  Jesus 
Christ;  that  we  might  receive  the  promise  of  the 
Spirit  through  faith."* 

The  purifying  of  the  heart  they  attribute  to  bap- 
tism. Saith  St.  Peter,  "  God  bare  them  witness, 
giving  them  the  Holy  Ghost,  even  as  he  did  unto 
us:  and  put  no  difference  between  us  and  them, 
purifying  their  hearts  by  faith."f 

They  say  that  baptism  washes  away  sins.  The 
forgiveness  of  sins  is  part  of  our  justification.  It 
would  be  superfluous  to  cite  the  numerous  texts 
which  establish  the  doctrine  of  justification  by  faith 
alone.  Neither  is  it  in  the  mouth  of  a  member  of 
the  Protestant  Episcopal  Church  to  deny  it,  without 
the  grossest  inconsistency  with  his  own  standards. 
But  if  justified  by  faith  alone,  then  are  our  sins  for- 
given when  we  turn  to  God  through  Christ  in  faith, 
and  not  before. 

If  it  be  urged  that  St.  Peter  exhorted  the  converts  at 
Pentecost  to  be  "baptized  for  the  remission  of  sins, "J 

*  Gal.  3 :  2,  14.  \  Acts  15  :  8,  9. 

X  Collect  for  All-Saints'  Day,  and  prayer  in  Post  Communion  Service. 


TESTIMONY  OF  SCRIPTURE.  41 

so  was  the  baptism  of  John  for  the  remission  of  sins.* 
Were  all  baptized  by  John  spiritually  regenerated  ? 
If  so,  why  were  his  disciples  rebaptized  ?f 

It  is  not  baptismal  water,  but  the  blood  of  Christ, 
which  washes  away  our  sins,  J  and  the  application 
of  that  blood  to  our  souls  is  by  faith. 

Baptism,  it  is  said,  makes  us  children  of  God. 
This  is  granted  in  one  sense,  inasmuch  as  it  brings 
us  into  covenant  with  our  Father  in  Heaven.  So 
Israel,  as  a  people,  was  God's  son.  But  in  the  truest 
sense,  we  are  made  the  children  of  God  by  faith  in 
Jesus  Christ.  "But  as  many  as  received  him,  to 
them  gave  he  power  to  become  the  sons  of  God,  even 
to  them  that  believe  on  his  name :  which  were  born 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God."§  "For  he  is  not  a  Jew 
which  is  one  outwardly ;  neither  is  that  circumcision, 
which  is  outward  in  the  flesh :  but  he  is  a  Jew  which 
is  one  inwardly;  and  circumcision  is  that  of  the 
heart,  in  the  spirit,  and  not  in  the  letter;  whose 
praise  is  not  of  men,  but  of  God."|| 

The  proof  of  sonship  is  the  spirit  of  adoption  in 
the  heart,  and  a  walk  after  the  Spirit.  "For  as 
many  as  are  led  by  the  spirit  of  God,  they  are  the 
sons  of  God."T 

Again,  baptism  is  represented  as  the  exclusive 
means  of  our  union  with  Christ. 

Such  is  not  the  teaching  of  the  Saviour  himself: 
"Behold,  I  stand  at  the  door  and  knock ;  if  any  man 

*  Mark  1:4.  f  Acts  19  :  5.  $  1  John  1 :  1. 

%  John  1 :  12,  13.        ||  Eom.  2 :  28,  29.       ^  Rom.  8 :  14,  15. 


42  THE  DOCTRINE  OF  BAPTISM. 

hear  my  voice  and  open  the  door,  I  will  come  in  to 
him,  and  will  sup  with  him  and  he  with  me."*  Nor 
of  St.  Paul;  "That  He  would  grant  you,  according 
to  the  riches  of  his  glory,  to  be  strengthened  with 
might  by  his  Spirit  in  the  inner  man ;  that  Christ 
may  dwell  in  your  hearts  by  faith."f  Nor  of  St. 
John :  "And  he  that  keepeth  his  commandments 
dwelleth  in  him,  and  he  in  him.  And  hereby  we 
know  that  he  abideth  in  us,  by  the  spirit  which  he 
hath  given  us."J 

Our  Saviour's  words  in  John  6 :  56,  "  He  that 
eateth  my  flesh,  and  drinketh  my  blood,  dwelleth  in 
me,  and  I  in  him,"  are  applied  by  the  Church  of 
Kome  to  the  Eucharist ;  by  Protestants  almost  uni- 
versally to  faith.  In  arguing  with  Protestants  we 
may  reasonably  rely  on  this  text  to  prove  that  union 
with  Christ  is  the  result  not  of  baptism,  but  of  faith. 

Baptism  is  sometimes  represented  as  the  instru- 
ment or  title  of  our  resurrection  to  eternal  life. 
"Jesus  said  unto  her,  I  am  the  resurrection  and  the 
life :  he  that  believeth  in  me,  though  he  were  dead, 
yet  shall  he  live :  and  whosoever  liveth,  and  believeth 
in  me,  shall  never  die."§ 

"Without  undertaking  to  limit  the  sovereign  grace 
of  Grod,  or  denying  that  he  may  new  create  the  soul 
of  an  infant  at  the  very  moment  of  baptism,  from 
Scripture  testimony  it  is  plain  that  the  ordinary  in- 
strument of  regeneration  is  not  the  sacrament,  but  the 
word. 

*  Rev.  3  :  20.  f  Eph.  3  :  16,  IT. 

%  1  John  3  :  24.  §  John  11 :  25,  26. 


TESTIMONY  OF   SCRIPTURE.  43 

The  following  are  decisive  texts. 

John  17  :  17.  "  Sanctify  them  through  thy  truth ; 
thy  word  is  truth." 

2  Peter  1:4.  "  Whereby  are  given  unto  us  ex- 
ceeding great  and  precious  promises,  that  by  these 
ye  might  be  partakers  of  the  divine  nature,  having 
escaped  the  corruption  that  is  in  the  world  through 
lust." 

Participation  in  the  divine  nature  is  certainly  re- 
generation. This  is  effected  through  the  great  and 
precious  promises  of  the  Gospel.  How  are  promises 
to  produce  this  effect  in  us  but  by  being  believed ; 
that  is,  we  become  partakers  of  the  Divine  nature 
through  faith  in  the  promises ;  and  so  the  Apostle 
continues — "Add  to  your  faith,  virtue." 

James  1 :  18.  "  Of  his  own  will  begat  he  us  with 
the  word  of  truth." 

1  Peter  1 :  22,  23.  "  Seeing  ye  have  purified  your 
souls  in  obeying  the  truth  through  the  Spirit,  unto 
unfeigned  love  of  the  brethren,  see  that  ye  love  one 
another  with  a  pure  heart,  fervently:  being  born 
again,  not  of  corruptible  seed,  but  of  incorruptible, 
by  the  word  of  God  which  liveth  -and  abideth  for 
ever." 

•1  Cor.  4  :  15.  St.  Paul  tells  the  Corinthians, 
"Though  ye  have  ten  thousand  instructors  in 
Christ,  yet  have  ye  not  many  Fathers ;  for  in  Christ 
Jesus  I  have  begotten  you  through  the  Gospel." 

If  the  Corinthians  were  born  again  in  baptism,  we 
should  gather,  of  course,  from  these  words,  that  the 
Apostle  meant  to  say  that  he  had  administered  to 


44  THE  DOCTRINE  OF  BAPTISM. 

them  this  sacrament.  But  in  chapter  1 :  14,  17,  he 
tells  them,  "  I  thank  God  that  I  baptized  none  of 
you  but  Crispus  and  Gaius :  lest  any  should  say  that 
I  had  baptized  in  mine  own  name."  "  For  Christ  sent 
me  not  to  baptize,  but  to  preach  the  Gospel." 

Could  St.  Paul  have  thus  expressed  himself  if  he 
considered  the  spiritual  new  birth  inseparable  from 
baptism  ?  His  words  can  only  be  explained  by  the 
supposition  that  the  Corinthians  were  regenerated 
through  his  preaching  unto  them  Christ  crucified. 
And  from  this  passage  we  may  gather  also  St. 
Paul's  estimate  of  the  comparative  importance  of 
the  word  and  the  sacraments  in  the  economy  of  the 
Gospel.  If  spiritual  life  is  only  or  chiefly  communi- 
cated and  sustained  through  the  sacraments,  then 
the  sacramental  functions  of  the  Ministry  are  im- 
measurably the  most  important ;  and  the  proclama- 
tion of  divine  truths  and  promises  is  of  very  inferior 
moment.  And  this  is  the  undeniable  effect  of 
Eomish  and  Oxford  theology.  Every  thing  tends  to 
aggrandize  the  sacramental  functionary,  and  to  dis- 
parage the  preacher.  A  thorough  Tractarian  could 
never  bring  himself  to  write  as  the  Apostle  did  in 
this  Epistle.  But  St.  Paul  knew  not  this  sacramental 
regeneration  and  justification,  or  knew  it  only  to 
condemn  its  essential  principles  as  they  were  ad- 
vanced by  the  Judaizing  teachers  of  his  day.  While 
he  doubtless  regarded  every  part  of  the  Evangelic 
system,  its  rites,  as  well  as  its  doctrines,  with  entire 
reverence,  and  rated  each  at  its  just  point  in  the 
scale,  he  evidently  judged  his  office  as  a  preacher  of 


TESTIMONY  OF  SCRIPTURE.  45 

the  cross  by  far  the  most  important  entrusted  to  him, 
and  in  this  he  preeminently  gloried.  Not  as  a  bap- 
tizer,  but  as  a  preacher  of  the  unsearchable  riches  of 
Christ,  he  had  begotten  the  Corinthians  in  the  Grospel. 

Eomans  10  :  13,  14,  implies  the  same  truth.  "  For 
whosoever  shall  call  upon  the  name  of  the  Lord  shall 
be  saved.  How  then  shall  they  call  on  Him  in  whom 
they  have  not  believed  ?  and  how  shall  they  believe 
in  Him  of  whom  they  have  not  heard  ?  and  how  shall 
they  hear  without  a  preacher  ?" 

There  the  steps  in  the  way  of  life  are  recounted, 
and  conjoined — Salvation  with  prayer,  prayer  with 
faith,  faith  with  the  preached  word,  the  word  with 
the  ministry,  the  ministry  with  the  mission. 

The  frequent  warnings  in  the  New  Testament 
against  the  tendency  to  substitute  formal  compliances 
for  genuine  holiness  have  an  important  bearing  on 
this  question ;  for  such  warnings  certainly  imply  that 
the  grace  is  not  inseparable  from  the  sign.  Gral.  5  :  6. 
"For  in  Christ  Jesus  neither  circumcision  availeth 
any  thing,  nor  uncircumcision ;  but  faith  which 
worketh  by  love."  ISTote  particularly  1  Cor.  10  : 1-5, 
compared  with  verse  11,  "  and  these  things  are  writ- 
ted  for  our  admonition." 

The  whole  congregation  of  Israel  were  baptized 
unto  Moses  in  the  cloud  and  the  sea,  ate  the  same 
spiritual  (sacramental)  meat,  and  drank  the  same 
spiritual  drink ;  yet  with  many  of  them  God  was 
not  pleased.  How  can  this  be  an  admonition  to 
Christians,  except  as  warning  them  that,  in  spite  of 
participation  in  the  ordinances  of  Christ,  they  may 


46  THE  DOCTRINE  OF  BAPTISM. 

still  be  subject  to  divine  displeasure,  and  also 
perish  ? 

The  allegation  that  the  spiritual  new  birth  is  in- 
separable from  baptism  is  also  disproved:  1.  By 
scriptural  examples  of  persons  regenerate  without 
baptism;  2.  By  scriptural  examples  of  persons  unre- 
generate  after  baptism. 

The  penitent  thief  was  undoubtedly  regenerated, 
or  he  could  not  have  entered  Paradise.  Cornelius 
must  have  been,  before  his  baptism,  a  regenerate 
person.  It  is  hard  to  believe  that  the  Eoman  cen- 
turion, (Matt.  8  :  10,)  whose  faith  exceeded  all  that 
the  Saviour  had  found  in  Israel,  or  the  pardoned 
weeper,  (Luke  7  :  47,)  or  the  Syro-Phoenician  woman, 
were  unregenerate  persons. 

Then,  as  a  proof  that  every  one  born  of  water  is 
not  also  born  of  the  Spirit,  we  have  the  notorious 
example  of  Simon  Magus,  (Acts  8.) 

There  is  a  manifest,  and  I  think  insuperable  diffi- 
culty, presented  by  the  case  of  holy  men  who  lived 
before  the  coming  of  Christ,  to  this  theory  of  inse- 
parable baptismal  regeneration.  How  could  they  be 
saved  without  regeneration  ?  As  the  language  of 
John  3:3,  6,  is  without  limitation  or  exception, 
those  who  deduce  from  it  the  necessary  union  of 
baptism  and  regeneration  have  no  right  to  interpose 
any  qualification  of  their  own.  Pious  Israelites 
before  the  institution  of  Christian  baptism,  could 
not,  on  their  theory,  be  regenerate,  and,  unless 
regenerate,  we  insist,  they  could  not  enter  the  king- 
dom of  Cod.  If  it  be  answered  that  the  like  blessing 


TESTIMONY  OF  SCRIPTURE.  47 

was  conveyed  under  the  old  dispensation  in  circum- 
cision, then  they  must  admit  the  perfect  application 
to  baptism  of  St.  Paul's  assertion  respecting  the 
inemcacy  of  circumcision  without  a  new  creation, 
and  this  admission  is  fatal  to  their  theory.  And 
they  must  farther  explain  why  circumcised  persons, 
if  already  regenerate,  were  baptized  at  all,  for  there 
is  but  one  new  birth.  The  assertion  is  positively 
made,  in  the  Tract  before  referred  to,  (No.  171 
K  Y.  Tract  Society,)  that  "  Eegeneration  was  delayed 
till  the  coming  of  Jesus  Christ  in  the  flesh."  "  There 
had  never  been  a  birth  of  the  Spirit."  "  One  great 
misconception  on  the  subject  of  regeneration  has 
been  the  supposing  it  a  grace  known  to  the  sons  of 
men  before  the  Gospel  dispensation."  The  servants 
of  God  under  the  old  dispensation,  then,  were  never 
made  his  children  by  spiritual  regeneration.  They 
entered  the  kingdom  of  God  without  being  born 
again  ;  "for  many  shall  come  from  the  east  and  from 
the  west,  and  shall  sit  down  with  Abraham,  Isaac, 
and  Jacob,  in  the  kingdom  of  heaven."*  Thus  we 
are  brought  to  a  downright  contradiction  of  our 
Saviour's  words  in  John  3:3,"  Except  a  man  be 
born  again,  he  can  not  sea  the  kingdom  of  God." 

The  Scriptures  make  the  fruits  of  the  Spirit  the 
only  infallible  sign  of  spiritual  regeneration. 

Gal.  5  :  22-25  ;  1  John,  throughout. 

Matt.  7  :  17-20. 

"  In  this  the  children  of  God  are  manifest,  and  the 

*  Matt.  8  :  11. 


48  THE  DOCTKINE  OF  BAPTISM. 

children  of  the  devil — whosoever  doeth  not  righteous- 
ness is  not  of  God."     1  John  3  :  10. 

1  Peter  3  :  21,  is  a  positive  assertion  that  the 
baptism  which  saves  us  is  not  the  external  rite,  but 
"the  answer  of  a  good  conscience  towards  God." 
The  baptized  person,  therefore,  who  is  really  advan- 
taged by  the  rite,  is  one  who  is  able,  with  a  good 
conscience,  to  make  the  profession  of  repentance  and 
faith,  and  the  promise  of  obedience  which  are  then 
required.  But  in  order  to  do  this  sincerely,  he  must 
be  already  "transformed  by  the  renewing  of  the 
mind,"  his  understanding  enlightened,  his  will  brought 
into  submission  to  the  will  of  God;  and  his  desires 
enkindled  after  holiness  and  heaven.  It  would  seem 
as  if,  in  this  passage,  the  Holy  Spirit  designed  to 
rebuke  the  very  error  which  became  in  later  ages  so 
prevalent  and  pernicious,  the  substitution  of  the  form 
of  godliness  for  the  power.  The  advocate  of  bap- 
tismal regeneration  reads  the  beginning  of  this  passage 
with  joy  and  triumph.  "Baptism  doth  also  now 
save  us."  This  is  just  his  theory.  But  hold !  St. 
Peter  has  not  finished  the  sentence — "Not  the  put- 
ting away  the  filth  of  the  flesh,  but  the  answer  of  a 
good  conscience  towards  God."  Not  the  outward 
ablution,  but  the  sincerity  of  the  profession,  the 
spiritual  disposition,  the  new  and  contrite  heart, 
willingly  yielding  itself  to  the  service  of  God. 

This  denial  is  a  death-blow  to  his  theory.  For 
the  outward  washing  includes,  he  has  maintained, 
the  internal  change  and  the  complete  blessing. 


TESTIMONY  OF  EXPERIENCE.  49 

II.  The  Theory  of  inseparable  Baptismal 
Grace  tested  by  Obseryation  and  Experience. 

Against  this  test  its  advocates  strongly  object. 
With  them  it  is  reckoned  commendable  faith  to 
reject  all  such  appeals.  The  more  opposed  their 
theory  is  to  what  we  witness,  to  the  testimony  of 
our  senses,  the  more  room,  according  to  them,  for 
the  exercise  of  faith.  In  this,  as  in  some  other  points, 
there  is  a  marked  resemblance  between  them  and 
the  supporters  of  the  dogma  of  transubstantiation. 
In  either  case,  we  are  urged  with  the  duty  of  unques- 
tioning, implicit  belief,  and  are  warned  against  the 
presumption  of  attempting  curiously  to  pry  into  the 
operations  of  God's  Spirit. 

But  the  distinction  we  must  maintain  to  be  clear 
and  marked  between  the  humble,  reverent  submis- 
sion of  faith  to  what  God  has  revealed,  and  the  prostra- 
tion of  the  intellect  in  blind  credulity  to  what  man 
has  superadded.  The  demands  of  the  Scripture  upon 
our  faith  are  perfectly  consistent  with  the  exercise 
of  our  judgments,  and  the  evidence  of  our  senses. 
The  service  to  which  (rod  calls  us  is  truly  a  "reason- 
able service."  There  are  doctrines,  indeed,  which 
exceed  the  capacity  of  the  human,  perhaps  of  the 
angelic  intellect  to  grasp  and  fathom,  whichj  being 
sufficiently  attested  as  parts  of  a  Divine  revelation, 
it  is  our  bounden  duty  to  receive  without  cavil  or 
doubt.  These  doctrines  are  not  against  reason,  but 
above  it.  But  matters  of  fact  may  be  within  the 
cognizance  of  those  faculties  wherewith  God  hath 
endowed  us.  And  in  regard  to  them,  experience  is 
3 


50  THE  DOCTRINE   OP  BAPTISM. 

never  at  variance  with  Scripture.  Our  Lord  and  his 
Apostles  did  not  require  men  to  believe  in  their 
miracles  barely  upon  their  word,  but  placed  them 
before  their  senses,  so  that  they  could  satisfy  them- 
selves of  their  reality.  And  truths  of  his  religion 
meant  to  have  practical  influence,  are  never  at  vari- 
ance with  the  testimony  of  experience.  Christ  calls 
himself  "  the  light  of  the  world"  ;  and  we  find  it  an 
undeniable  fact  that  those  parts  of  the  world  in 
which  his  Gospel  is  known  and  received  in  its 
purity,  are,  as  to  their  intellectual,  moral,  and 
religious  state,  in  light,  compared  with  other  portions 
of  the  globe.  He  foretold,  in  the  parable  of  the 
Sower,  the  different  reception  of  his  word  by  differ- 
ent classes  of  hearers ;  in  that  of  the  tares  in  the 
field,  the  mixed  condition  of  his  visible  Church : 
and  past  history  and  the  actual  reality  abundantly 
confirm  the  predictions.  Let  the  distinction  be 
carefully  noted  between  doctrine  and  existing  fact, 
and  it  will  greatly  help  to  disembarrass  this  subject. 
Doctrine  really  contained  in  Scripture  we  are  bound 
to  receive  in  humble,  unquestioning  faith.  Alleged 
fact  we  may  examine  and  inquire  into  ;  and  if  such 
it  be,  fair,  candid,  and  searching  inquiry  will  con- 
firm and  establish  it.  That  all  men  are  by  nature 
corrupt  and  fallen,  is  at  once  a  revealed  doctrine  and 
ascertainable  fact.  And  the  more  closely  the  fact  is 
examined  into,  the  more  clearly  is  the  doctrine  vin- 
dicated. But  if  the  Bible  should  affirm  that  the  skin 
of  the  Ethiopian  was  white,  and  that  of  the  European 
black,  here  would  be  a  statement  not  of  religious 


TESTIMONY  OF  EXPERIENCE.  51 

doctrine  but  of  fact,  and  when  it  was  found  contrary; 
to  the  evidence  of  our  senses,  and  to  the  common 
experience  of  mankind,  with  all  our  reverence  for 
Scripture,  we  could  not  believe  it.  We  could  not, 
however  reluctantly,  but  admit  the  testimony  of  our 
senses.  Now,  facts  in  morals  are  not  as  palpable  to 
sense  as  in  physics,  but  they  are  just  as  real,  and  as 
capable  of  ascertainment  by  the  appropriate  means. 
And  the  Scriptures,  so  far  from  discouraging,  con- 
stantly appeal  to  this  proof.  To  shut  our  eyes  to 
such  evidence,  may  expose  us  to  be  led  blindfold  in 
the  path  of  error,  or  render  us  blind  leaders  of  the 
blind,  but  is  no  proof  of  reverence  or  faith.  Our 
Lord,  for  instance,  warns  his  disciples,  "Beware  of 
false  prophets,  which  come  to  you  in  sheep's  clothing, 
but  inwardly  they  are  ravening  wolves.  Ye  shall 
know  them  by  their  fruits.  Do  men  gather  grapes 
of  thorns,  or  figs  of  thistles  ?"  Here  our  Saviour 
directs  his  people  to  exercise  their  own  observation 
and  discernment  respecting  religious  teachers.  And 
he  gives  them  a  test  whereby  to  discriminate  between 
the  faithful  and  trust- worthy  guide  and  the  plausible 
hypocrite ;  a  test  which  he  pronounces  reliable  and 
sufficient.  Now,  if  a  man  surrender  his  reason  and 
judgment  to  his  spiritual  guidet  and  refuse  to  exam- 
ine into  the  truth  of  his  pretensions  by  the  test  to 
which  Christ  hath  directed,  on  the  plea  of  exceeding 
reverence  for  the  sacred  office,  and  distrust  of  his 
own  judgment,  is  his  conduct  that  of  reverential 
faith,  or  of  superstitious  credulity  ?  Is  it  any  mark 
of  honor  for  the  clergy  to  decline  subjecting  them  to 


52  THE  DOCTRINE   OF  BAPTISM. 

the  test  which  the  Saviour  required  ?  Close  scrutiny 
may  strip  the  sheep's  clothing  from  the  wolf,  but  it 
will  only  increase  the  claims  of  the  upright  and 
faithful  to  confidence  and  affection.  Truth  will 
always  abide  the  test  of  examination,  as  gold  comes 
out  the  purer  and  brighter  from  the  furnace. 

Now,  the  alleged  new  creation  of  the  soul  of  every 
baptized  infant,  if  it  be  so,  is  a  fact,  and  a  fact  not 
rare  and  occasional,  but  very  frequent ;  and  a  fact 
not  far  removed  from  our  observation,  but  taking 
place  under  our  very  eyes.  On  the  theory  which 
we  are  considering,  the  fault  and  corruption  of  our 
nature,  the  seminal  principle  of  all  the  wickedness 
that  is  in  the  world,  is  eradicated,  or  a  new  and  more 
powerful  principle  of  holiness  is  implanted.  If  such 
be  indeed  the  case,  we  may  expect  to  see  the  change 
exemplified  in  the  tempers,  dispositions,  and  conduct 
of  baptized  children.  We  may  look  for  a  marked 
contrast  between  children  who  have  been  and  who 
have  not  been  brought  to  the  baptismal  font.  If  the 
latter  are  self-willed,  stubborn,  froward,  undutiful, 
averse  to  salutary  restraint,  to  holy  duties,  to  reli- 
gious instructions,  we  may  yet  expect  to  see  the 
former  docile  and  amiable,  pure  and  dutiful,  averse 
from  evil  and  inclined  to  good,  manifesting  an  early 
interest  in  heavenly  things,  and  cherishing  childlike 
confidence  and  love  toward  their  heavenly  Father. 
In  their  case  we  may  anticipate  that  the  religious 
instructions  imparted  to  them  will  be  eagerly  wel- 
comed and  truly  followed.  As  their  minds  unfold, 
and  they  grow  in  stature  and  knowledge,  we  may 


TESTIMONY  OF    EXPEKIENCE.  53 

look  to  see  them  growing  in  grace,  and  in  favor  with. 
God  and  man.  There  are  undeniable  instances  of 
children  manifesting  pious  dispositions  at  a  very 
early  age.  If  all  baptized  children  are  temples  of 
the  Holy  Ghost,  as  we  are  assured,*  then  we  may 
reasonably  look  for  such  evidences  of  the  Spirit's 
presence  and  power.  For  we  have  our  Saviour's 
express  word  for  it:  "  Make  the  tree  good  and  his 
fruit  will  be  good,  for  the  tree  is  known  by  his  fruit." 
But  according  to  the  advocate  for  Baptismal  Kegene- 
ration,  in  the  modern  sense,  the  corrupt  tree  of  our 
human  nature  is  made  good  invariably,  (in  the  case 
of  infants,)  at  the  baptismal  font.  If  this  be  so,  our 
Lord  being  witness,  it  will  produce  good  fruit. 
"  That  which  is  born  of  the  Spirit  is  spirit."  The 
fruits  of  the  Spirit  are  plainly  described  in  Holy 
Writ.    Gal.  5  :  22-24. 

If  the  theory  be  correct,  therefore,  we  shall  have 
the  grateful  evidence  thereof  before  us.  In  our  house- 
holds, our  schools,  our  churches,  we  shall  have  the 
delightful  task  of  training  up  holy  children  in  the 
nurture  and  admonition  of  the  Lord.  The  differ- 
ence between  a  family  baptized,  and  one  unbaptized, 
will  be  like  that  between  an  Israelitish  and  an 
Egyptian  dwelling,  when  Egypt  was  smitten  with 
the  ninth  plague.     Parents,    teachers,    and  pastors 

*  "  Born  carnal,  he  has  now  a  spiritual  constitution,  with  spiritual 
faculties,  faculties  which  he  could  never  have  inherited  by  his  first 
birth,  and  whereby  he  can  apprehend  heavenly  truth,  and  discern, 
obey,  and  love  the  spiritual  law."  "This  covenanted  presence  of  the 
Spirit  in  each  baptized  man  is  the  only  presence  of  the  Spirit  of  which 
we  at  all  know  in  any  man."    Tract  No.  Ill,  pp.  14,  15. 


54  THE   DOCTRINE   OF  BAPTISM. 

will  have  constant  opportunities  of  realizing  the 
happy  and  holy  effects  of  Divine  grace.  And  the 
country  where  all  are  brought  to  the  healing  waters, 
the  abode  of  a  nation  of  regenerate  souls,  will  almost 
correspond  with  the  bright  prophetic  delineations  of 
that  period,  when  "  the  knowledge  of  the  Lord  shall 
cover  the  earth  as  the  waters  cover  the  sea." 

Such  expectations  I  maintain  to  be  not  extrava- 
gant or  unwarranted,  but  such  as  we  might  reasonably 
indulge  from  the  Scriptural  delineations  of  the  great 
change  which  the  Holy  Spirit  effects  in  its  subject. 
"  The  fruit  of  the  Spirit  is  in  all  goodness,  and  right- 
eousness, and  truth."  "  The  new  man,  after  God,  is 
created  in  righteousness  and  true  holiness."  One  of 
the  chief  causes  of  imperfect  religion  among  regene- 
rate adults  is  the  previous  growth  of  evil  habits  that 
have  become  fixed  and  inveterate  with  years.  But 
this  unfortunate  fruit  and  effect  of  a  corrupt  nature, 
if  the  theory  we  are  considering  be  founded  in  truth, 
will  have  been  obviated  and  escaped  by  infant  rege- 
neration. 

But  we  are  answered  that  grace  may  be  lost ;  that 
there  are  cases  of  adults  baptized  upon  their  own 
apparently  sincere  profession,  who  fall  away ;  that 
there  is  a  neglect  on  the  part  of  parents,  etc.,  to  che- 
rish the  implanted  baptismal  germ,  and  that  "  the 
infection  of  our  fallen  nature  doth  remain,  even  in 
the  regenerate." 

I  am  not  disposed  here  to  controvert  the  position 
that  grace  may  be  irrecoverably  lost,  while,  at  the 
same  time,  there  is  great  reason  for  thinking  that  our 


TESTIMONY   OF   EXPERIENCE.  55 

Baptismal  Service  was  framed  by  those  who  were  of 
a  different  opinion.  But,  in  a  world  of  sin  and  tempta- 
tion, we  have  sad  and  frequent  cases  of  deplorable 
falls  of  those  who  once  seemed  to  run  well ;  and 
whether  they  ever  recover  themselves  or  not,  is  be- 
yond our  knowledge.  Since  we  can  not  pronounce 
with  infallible  certainty,  in  our  own  case  or  another's, 
whether  we  be  really  new  creatures  in  Christ,  or 
whether,  if  we  fall  away,  we  shall  ever  be  renewed 
again  unto  repentance,  it  is  our  wisdom  to  fear  and 
deprecate  any  approach  to  declension  and  apostacy. 
But  are  we  to  believe  that,  in  the  dispensation  of  the 
Spirit,  apostacy  is  the  rule,  and  perseverance  in  grace 
the  exception  ?  Of  our  baptized  youth,  how  large 
is  the  proportion  who  grow  up  from  the  cradle, 
"  blameless  and  harmless,  the  sons  of  Grod,  without 
rebuke,  shining  in  the  midst  of  a  crooked  and  per- 
verse generation,  as  lights  in  the  world  ?"  Baptis- 
mal grace  ought  to  show  itself  in  early  godliness. 
Examples  we  occasionally  meet  with  of  children, 
who,  from  the  first  developments  of  reason,  give  in- 
dications of  unfeigned  piety.  There  is  no  impossi- 
bility in  such  manifestations  of  youthful  religion. 
Why  are  they  so  rare  ?  They  ought  to  be  the  vast 
majority  of  those  dedicated  to  the  Lord  in  his  ordi- 
nance, particularly  where  the  parents  are  pious,  per- 
haps priests  and  baptizers.  Conversion,  even  in 
youth,  is  not  the  evidence  which  we  require.  The 
godly  parent,  who  has  no  belief  whatever  in  the  in- 
variable regeneration  of  baptized  children,  labors 
with  and  prays  for  his  baptized  offspring,  reminds 


56  THE  DOCTRINE   OF  BAPTISM. 

them  of  their  solemn  introduction  into  God's  cove- 
nant, and  pleads  before  God  that  transaction,  and 
his  promise  to  be  a  God  not  only  to  his  people,  but 
unto  their  children,  and  he  receives  at  length  a  gra- 
cious answer  in  the  conversion  of  his  offspring.  But 
the  change,  even  in  the  youthful  heart,  is  discovera- 
ble, the  change  from  selfishness,  indifference,  and 
aversion  to  holy  duties,  to  penitence,  faith,  and  love. 
That  change  the  parent  can  not  doubt  is  from  above ; 
he  may  count  it  an  answer  to  the  prayers  offered  at 
the  baptismal  dedication  of  his  child  to  God,  as  well 
as  continually  since ;  but  he  is  fully  persuaded  that 
it  did  not  take  place  in  baptism,  but  years  after.  A 
period  more  or  less  extended,  of  folly  and  unholi- 
ness,  intervened  between  the  baptism  of  the  child, 
and  his  experience  of  the  Spirit's  power.  I  do  most 
devoutly  believe  that  Infant  Baptism,  rightly  appre- 
ciated, and  followed  by  that  assiduous  care  and  in- 
struction which  are  promised  by  parents  and  spon- 
sors, will  ordinarily  issue  in  youthful  piety,  and  that 
it  is  one  great  means,  under  the  blessing  of  God,  of 
bringing  our  youth  to  the  early  knowledge  and  accept- 
ance of  the  Saviour's  grace.  But  I  am  equally 
persuaded  that  this  most  desirable  object  will  be  hin- 
dered rather  than  promoted  by  unscriptural,  exag- 
gerated, and  unreal  exhibitions  of  the  sacrament. 
Similar  means  may  be  employed  by  parents  holding 
these  widely  different  views  of  baptism.  But  in  the 
one  case,  the  child  will  be  taught  the  necessity  to 
his  salvation  of  a  thorough  and  radical  change,  and 
be  encouraged  to  seek  it  from  the  Holy  One,  into 


TESTIMONY   OF  EXPERIENCE.  57 

whose  covenant  lie  hath  been  introduced,  and  be 
made  to  feel  himself  guilty  and  endangered  until  his 
heart  be  given  to  God.  In  the  other  case,  he  will 
be  naturally  led  to  flatter  himself  that  all  is  well,  and 
exhortations  to  improve  his  baptismal  grace  will  be 
comparatively  cold  and  pointless. 

The  fact  is  not  to  be  denied,  even  by  the  most 
strenuous  maintainers  of  Baptismal  Eegeneration, 
that  the  large  majority  of  those  baptized  in  infancy 
do  not  give  any  evidences  of  piety  in  childhood  and 
youth  *  But  it  is  said,  they  were  indeed  spiritually 
changed,  but  the  grace  which  they  then  received  has 
been  lost  or  forfeited.  The  seed  of  grace  is  so  inse- 
curely deposited,  on  this  theory,  that,  as  a  general 
thing,  it  is  speedily  lost.  But  the  Scripture  not  only 
declares,  "Whosoever  is  born  of  God  sinneth  not," 
but  moreover  adds,  "  For  his  seed  remaineth  in  him, 
and  he  can  not  sin,  because  he  is  born  of  God."f    So 

*  "Blessed  are  they  who  cherish  and  improve  their  baptismal 
grace,  and  by  fulfilling  their  baptismal  vows,  preserve  inviolate  their 
title,  through  the  mercy  of  G-od  in  Jesus  Christ,  to  their  baptismal 
privileges.  But,  alas !  this  is  not  the  case  with  the  bulk  of  those 
who  were  baptized  in  infancy.  They  have  neglected  their  baptismal 
vows,  and  forfeited  their  baptismal  privileges." — Bishop  Hobart's 
Works,  ii.  489. 

"  Why  is  it  that  so  many  who,  in  baptism,  were  made  the  children 
of  light,  live  as  the  children  of  darkness  ?  Why  is  it  that  so  many 
who,  in  baptism,  were  made  the  heirs  of  glory,  live  as  if  their  portion 
was  a  perishing  world  ?  Why  is  it  that  so  many  who  were  marked 
in  baptism  as  the  soldiers  and  servants  of  Jesus  Christ,  forsake  this 
Divine  leader  for  the  ranks  of  that  rebellious  host  which  the  great 
Adversary  is  leading  to  perdition  ?" — Ibid,  ii.  501. 

f  1  John  3  :  9. 

3* 


58  THE  DOCTRINE   OF  BAPTISM. 

that  the  "  incorruptible  seed,"  introduced  by  spiritual 
regeneration,  is  not  so  weak  and  perishable  a  thing, 
so  easily  up-rooted  and  withered.  If  we  admit  that 
it  may  be  utterly  lost  by  long  resistance  of  the  Spi- 
rit, we  can  not,  in  the  face  of  this  plain  declaration, 
believe  that  it  is  ordinarily  inefficacious  and  unfruit- 
ful. 

The  seed  withers,  we  are  told,  because  there  is  no 
subsequent  care  and  nurture.  The  baptized  child 
resists  the  holy  tendency,  and  refuses  to  be  led  by 
the  indwelling  Spirit.  But  is  not  one  most  import- 
ant office  of  the  Holy  Spirit  the  changing  and  sanc- 
tifying of  the  will  f  Thus,  doth  not  God  "  order  our 
unruly  wills  and  affections,"  that  "  we  may  love  the 
thing  which  He  commands,  and  desire  that  which  he 
does  promise"  ?  Doth  not  his  grace  prevent  us  "  that 
we  may  have  a  gqpd  will"  as  well  as  "  work  with  us 
when  we  have  it?"  We  require,  as  an  evidence  that 
baptized  children  are  spiritually  and  morally  regene- 
rate, the  fruits  of  the  Spirit.  It  is  answered,  they 
have  not  been  willing  to  cherish  the  holy  principle 
imparted  to  them  at  baptism.  They  were  disinclined 
to  godliness.  Aye,  and  why  were  they  so  disinclined  ? 
Because  "  that  which  is  born  of  the  flesh  is  flesh," 
and  they  are  still  "  in  the  flesh."  Had  they  been 
new  created  by  the  Spirit,  they  would  have  been 
willing  to  serve  God  and  follow  after  holiness ;  for 
one  effect  of  the  blessed  Spirit  is  to  change  and  sub- 
due the  perverse  will.* 

*  See  Collect  in  the  "  Order  of  Confirmation." 


TESTIMONY   OF   EXPERIENCE.  59 

Observe,  further,  that  before  children  arrive  at  an 
age  to  be  influenced  by  instruction  or  example,  they 
give  evidences  of  a  fallen  nature.  Evil  passions, 
-such  as  anger,  jealousy,  envy,  covetousness,  and 
stubbornness  betray  themselves  in  the  infantile  con- 
duct. Ought  there  not  to  be  a  palpable  contrast  be- 
tween the  tempers  and  dispositions  of  the  new-born 
heirs  of  heaven,  and  of  those  who  are  yet  "  children 
of  wrath"  ?  These  rising  passions  and  unholy  tem- 
pers were  not  imbibed  from  companions  or  pernicious 
examples.  They  are  innate.  They  are  evidences  of 
the  real  nature,  as  much  as  the  claws  of  the  tiger's 
cub.  And  yet  we  are  expected  to  believe  that  this 
nature  is  now  altogether  changed,  and  is  like  unto 
that  of  Adam  before  the  Fall. 

To  evil  examples  and  corrupting  influences  is 
traced  the  want  of  holy  dispositions  and  conduct  in 
so  many  of  our  baptized  youth.  But  to  what  shall 
we  ascribe  the  tendency  on  their  part  to  follow  evil 
examples,  and  yield  to  corrupting  influences  ?  Why 
are  such  children  so  much  more  easily  drawn  to 
what  is  evil  than  to  what  is  good  ?  Is  it  not  the 
depravity  of  our  fallen  nature  that  is  so  powerful  an 
auxiliary  to  what  is  pernicious,  and  such  an  obstacle 
to  what  is  holy  ?  But  could  this  be  so,  if  that  de- 
pravity had  been  overcome  by  the  regenerating 
Spirit  ?  Would  there  not  be  manifested,  in  those 
healed  of  the  hereditary  plague  of  sin,  a  strength  of 
holy  principle  that  would  not  yield  so  readily  to  the 
assault  of  temptation? 

It  is  one  of  the  characteristics  of  creative  wisdom 


60  THE   DOCTRINE    OF   BAPTISM. 

that  its  products  are  adapted  to  the  condition  and 
circumstances  into  which  they  are  to  be  introduced. 
The  animal  and  the  plant  are  suited  to  the  climate, 
the  means  of  subsistence,  the  soil,  and  other  influ- 
ences to  which  they  will  be  subjected.  God  forms 
them  not  in  vain,  nor  launches  them  out  into  the 
world  devoid  of  hardihood,  endurance,  and  aptness 
to  their  lot.  But  what  works  of  God  are  so  precious 
in  his  sight  as  regenerate  souls,  on  which  his  own 
holy  image  hath  been  restamped  ?  And  yet  they  are 
ushered  into  a  world  of  temptation  and  sin,  on  this 
theory,  with  so  much  feebleness,  imperfection,  and 
inability  to  resist  the  poison  circulating  around  them, 
that  they  die  ere  they  can  be  ascertained  to  live. 
Surely,  such  a  hypothesis  is  most  incongruous  with 
the  infinite  wisdom  and  goodness  of  the  Almighty. 
If  the  analogy  of  the  natural  birth  be  urged  as  a 
reason  why  we  may  not  expect  that  all  should  sur- 
vive, surely  the  same  analogy  might  lead  us  to  the 
conviction  that  the  larger  portion  should  withstand 
the  dangers  to  which  they  are  exposed,  and  brightly 
evidence  their  heavenly  birth.  And  when  to  this 
reasonable  deduction  from  the  works  of  God  is  added 
his  own  explicit  declaration  that  the  Divine  "seed 
remaineth  in  him  that  is  born  of  God,"  so  that  he 
can  not  be  a  willful  and  habitual  sinner,  that  expec- 
tation is  strengthened  into  confidence. 

The  original  infection  of  our  fallen  nature  doth 
remain  indeed  in  the  regenerate,  but  it  remains  not 
as  the  controlling  principle  in  their  hearts.  A  new 
and  more  powerful  principle  is  at  work  there.    "  Sin 


TESTIMONY   OF  EXPERIENCE.  61 

shall  not  have  dominion  over  you :  for  ye  are  not 
under  the  law,  but  under  grace."*  And  where  the 
whole  temper  and  conduct  breathe  that  carnal  mind, 
which  is  enmity  against  Grod,  how  can  we  really  be- 
lieve that  corrupt  principle  to  have  been  subdued 
and  transformed. 

The  advocates  for  the  moral  regeneration  of  all 
baptized  infants  often  impute  the  absence  of  those 
effects  which  ought  to  result  from  it  to  the  prevalent 
unbelief  on  this  subject.  Baptized  children  do  not 
grow  up  pure  and  holy,  because  they  are  not 
explicitly  taught  that  they  are  (rod's  regenerate 
children.  They  are  considered,  and  taught  to  con- 
sider themselves,  as  destitute  of  this  new  birth,  and 
thus  it  is  supposed  the  aspirations  of  their  souls  after 
God  and  holiness  are  discouraged  and  chilled,  and 
they  live  according  to  the  lower  standard  of  unsanc- 
tified  nature.  But  if  a  new  heart  were  really  given 
them  in  baptism,  would  it  not  so  early  manifest  itself 
as  to  convince  and  persuade  the  most  skeptical? 
The  strong  native  bias  of  the  child  will  make  itself 
perceived  and  felt.  There  is  an  exceeding  variety 
in  the  tastes,  dispositions,  capacities,  and  talents  of 
the  young.  Parental  influence  may  be  exerted  to 
encourage  or  repress  the  peculiar  tendency,  but  the 
parent  can  not  well  be  ignorant  of  it.  Now,  if  the  cast 
and  bias  of  the  mind  show  itself  in  every  other 
respect,  whether  it  be  encouraged  by  the  parent  or 
not,  how  happens  it  that  there  is  no  manifestation  of 

*  Rom.  6  :  14. 


bZ  THE   DOCTRINE   OF   BAPTISM. 

the  new  and  divine  nature  implanted  by  the  Holy 
Grhost  ?  Surely,  this  ought  to  be  the  most  obvious 
of  all  qualities  of  the  unfolding  mind.  The  lovely 
and  attractive  traits  of  youthful  piety  should  expand 
under  the  gentle  breathings  of  the  Spirit,  like  the 
flowers  of  spring  when  the  south  wind  blows  softly. 
And  the  most  worldly -hearted  or  indifferent  parent 
should  be  constrained  to  notice  the  fair  promise  and 
pleasant  growth.  Neither  will  unbelief,  ridicule,  or 
opposition  prevent  the  appearance  of  these  spiritual 
blossoms.  Instances  are  not  unknown  of  the  deve- 
lopment of  early  piety  in  the  most  unfriendly  circum- 
stances, such  as  to  show  us  the  vigor  of  the  genuine 
plant,  and  lead  us,  where  no  such  flower  or  fruit 
appears,  to  question  the  existence  of  the  plant  itself. 
If  the  common  incredulity  on  the  subject  of  Bap- 
tismal Regeneration  be  the  cause  why  its  evidences 
are  nipped  in  the  bud,  or  presume  not  to  bud  at  all, 
we  may  expect  to  find,  where  no  such  unbelief  exists, 
a  full  and  happy  development  of  its  results.  The 
dogma  of  Baptismal  Regeneration  is  undoubtedly 
held  with  the  fullest  confidence  by  the  Romish 
Church,  and  the  baptism  of  children  is  universal. 
In  Italy,  and  Spain,  and  Mexico,  no  Protestant 
doubts  or  cavils  prevent  their  full  exhibition  of  the 
fruits  of  this  system.  If  the  incredulity  of  parents 
and  friends  extinguish  the.  heavenly  spark  in  coun- 
tries professing  the  doctrines  of  the  Reformation,  we 
may  look  in  Papal  regions  for  the  happiest  evidences 
of  its  truth.  The  children  are  not  only  all  regenerate 
in  baptism,  but  they  are  taught  themselves  to  believe 


TESTIMONY   OF   EXPEKIENCE.  63 

it.  No  incredulity  on  this  subject  disturbs  their 
minds.  They  are  not  called  to  the  painful  and  trou- 
blesome task  of  searching  for  the  fruits  of  the  Spirit 
in  their  hearts  and  lives.  Does  the  moral  condition 
of  these  countries  strengthen  much  the  argument  of 
the  advocate  for  Baptismal  Eegeneration  ?  Are  the 
fruits  of  holiness  there  so  manifest  and  abundant, 
that  the  observer  is  constrained  to  say,  "  God  is  with 
you  of  a  truth"  ?  Do  not  the  prevailing  vices,  the 
moral  darkness  of  lands  over  which  is  cast  the  shadow 
of  the  Papacy,  witness  with  an  overwhelming  testi- 
mony, that  the  animating  spirit  is  not  the  Holy 
Spirit  of  God  ?  And  yet  how  can  this  be,  if  the 
inhabitants,  with  scarce  an  exception,  have  all  been 
new-born  in  the  laver  of  regeneration,  and  acquiesce 
with  the  most  implicit  and  unquestioning  faith  in 
this  consolatory  impression?  The  palpable  moral 
inferiority  of  regions  degraded  by  Eomish  supersti- 
tion is  unaccountable,  on  the  theory  of  Baptismal 
Eegeneration.  Either  the  theory  is  false,  or  the 
regeneration  thus  conferred  is  valueless  and  ineffi- 
cacious. It  is  a  most  unwarrantable  disparagement 
and  contempt  of  God's  gifts,  to  make  that,  in  its 
practical  effects  and  issues,  so  worthless  and  unavail- 
ing, which  his  word  represents  as  so  unspeakably 
precious.  Are  we,  indeed,  required  to  believe  that 
these  hordes  of  the  dissolute,  vicious,  and  profane, 
are  the  sons  of  God  by  spiritual  regeneration  ?  Are 
these  masses  of  the  frivolous  and  the  false,  the 
deceitful  and  the  unchaste,  the  multitude  of  deluded 
image  and  demon-worshippers,  and  their  crafty  and 


64  THE  DOCTKINE   OF  BAPTISM. 

blind  guides,  all  "  partakers  of  the  Divine  nature"  ? 
Have  they  been  "born  again,  not  of  corruptible  seed, 
but  of  incorruptible,"  and  "  translated  from  the  king- 
dom of  darkness  into  that  of  God's  dear  Son"  ?  I  do 
not  see  why  one  who  can  accredit  this,  need  hesitate 
at  transubstantiation,  or  any  of  the  miracles  recorded 
in  the  legends  of  the  Church  of  Kome.  Yet  there 
seems  to  me  no  escape  from  this  consequence  of  the 
system.  All  baptized  infants  are  regenerate,  ipso 
facto,  we  are  assured.  But  in  Papal  countries,  all 
children  are  baptized.  The  vast  numbers  of  illegi- 
timate infants  born  therein  are  not  allowed  to  want 
the  sacrament.  Neither  is  doubt  suffered  to  prevent 
the  full  operation  of  grace  received.  But  when  we 
seek  the  manifestations  of  this  grace,  what  do  we 
find  ?  St.  John  tells  us,  "  He  that  committeth  sin  is 
of  the  devil."  "  Whosoever  is  born  of  God  doth  not 
commit  sin.  In  this  the  children  of  God  are  mani- 
fest, and  the  children  of  the  devil."  Shall  we  believe 
with  the  Tractarian,  that  these  workers  of  iniquity 
are  the  children  of  God,  or,  with  St.  John,  that  they 
are  the  children  of  the  devil  ?  Or  if  it  be  said  that 
there  is  or  may  be  some  vicious  element  in  Eomanism 
(to  kill  in  the  bud  the  grace  universally  received  in 
baptism)  which  does  not  exist  in  our  Church  ;  is  it 
found  that  the  children  nurtured  in  those  parts  of 
our  Church  which  are  freest  from-  unbelief  in  bap- 
tismal regeneration,  decidedly  exhibit  a  greater 
amount  of  the  fruits  of  the  Spirit  ? 

The  theory  of  inseparable  baptismal  regeneration 
doos  not  abide  the  test  of  facts.     It  is  contradicted 


TESTIMONY  OF  EXPEKIENCE.  65 

by  experience.  There  is  no  such  product  of  the 
fruits  of  holiness  as  we  are  warranted  to  expect.  "We 
demand  as  evidence  the  legitimate  and  necessary 
effects  of  Divine  grace,  the  fruits  of  the  Spirit.  And 
we  do  not  find  them.  That  baptized  youth,  who 
are  trained  by  those  who  know  the  truth  as  it  is  in 
Jesus,  in  the  nurture  and  admonition  of  the  Lord, 
will  ordinarily  manifest  the  happy  and  beautiful 
influence  of  early  piety,  is  indeed  a  truth  to  which 
we  fondly  and  trustingly  cling.  In  such  case,  the 
covenant  relation  is  followed  by  the  performance  of 
those  duties  of  religious  nurture,  vigilance,  and 
prayer,  which  it  properly  exacts.  And  in  such  cases 
the  Divine  blessing  will  not  be  withheld.  God  will 
bless  his.truth,  presented  by  godly  parents,  sponsors, 
and  pastors  to  the  youthful  mind,  and  render  it 
effectual  to  the  renewal  of  the  soul  in  righteousness. 
Christian  education  is  one  of  the  most  precious  and 
powerful  of  all  instrumentalities,  and  infant  baptism 
is  intended  to  impress  upon  those  who  have  the  care 
of  youth,  the  importance  of  the  duty.  The  devout 
and  conscientious  parent  will  be  encouraged  and 
stimulated,  by  the  dedication  of  his  offspring  to  the 
Lord,  to  the  faithful  use  of  the  appointed  means.  In 
the  morning  he  will  sow  his  seed.  By  example  and 
instruction,  by  shielding  the  young  from  pernicious 
associations,  and  placing  them  under  holy  influences, 
by  line  upon  line,  and  precept  upon  precept,  he  will 
endeavor  to  train  them  in  the  way  that  they  should 
go.  And  through  the  help  of  God,  the  labor  will 
not  be  in  vain,  nor  the  prayer  unanswered.     The 


66  THE  DOCTRINE   OF  BAPTISM. 

baptized  youth  who  give  evidences  of  piety,  are, 
with  very  few  exceptions,  religiously-educated  youth. 
And  to  attribute  the  renewal  of  such  unto  holiness 
to  grace  imparted  at  the  moment  of  baptism,  over- 
looking the  important  element  of  Christian  nurture, 
and  the  promised  blessing  of  God  thereupon,  is 
unwarrantable  assumption.  The  advocate  for  inse- 
parable baptismal  grace  maintains  that  all  baptized 
children  are  spiritually  regenerate.  The  more  mode- 
,  rate  defender  of  the  practice  of  infant  baptism,  while 
not  questioning  what  God  may  see  fit  to  do  in  his 
unsearchable  wisdom,  finds  spiritual  regeneration 
ascribed  in  the  Scriptures  to  the  truth  of  God  as  its 
instrument,  and  looks  believingly  for  the  Divine 
blessing  upon  Christian  nurture.  As  a  matter  of 
experience,  neglected  youth,  although  baptized,  grow 
up  in  sin.  Eeligiously-instructed  youth  grow  up  in 
the  fear  of  God.  And  of  this  there  are  not  infrequent 
instances,  even  among  the  unbaptized.  On  which 
side  is  the  evidence  of  facts  ?  And  be  it  remembered, 
just  theory  as  well  as  sound  theology  is  never  at 
irreconcilable  war  with  realities. 

III.  The  Tractarian  Theory  tested  by  the 
Standards  of  the  Protestant  Episcopal  Church. 

But  we  must  proceed  to  the  third  test  to  which 
the  theory  under  consideration  was  to  be  brought — 
namely,  the  standards  of  the  Protestant  Episcopal 
Church.  And  here  the  advocate  of  that  theory 
fancies  himself  in  his  strongest  ground,  and  gladly 
turns  from  unfavorable  texts  of  Scripture,  and  un- 


STANDARDS   OF  THE   PHOT.   EPIS.    CHURCH.       67 

yielding  facts,  to  what  he  considers  his  citadel,  the 
Baptismal  Service.  This  whole  towering  structure, 
indeed,  of  sacramental  theology,  rests  upon  a  few 
liturgical  expressions ;  a  base  most  narrow  and  inse- 
cure for  so  prodigious  an  edifice.  These  expressions, 
especially  the  declaration  in  the  Baptismal  Service, 
"  Seeing  now,  that  this  child  is  regenerate  and  grafted 
into  the  body  of  Christ's  Church,  let  us  give  thanks," 
etc.,  are  brought  forward  with  an  air  of  triumph,  on 
every  occasion,  as  if  conclusive  and  unanswerable. 
That  they  are  greatly  misinterpreted  and  abused, 
will,  I  think,  be  evident  to  the  candid  inquirer  into 
the  whole  scope  and  spirit  of  the  Church  formularies, 
and  into  the  views  and  doctrines  of  the  men  by  whom 
those  formularies  were  compiled.  The  use  made  of 
this  phraseology  by  the  advocate  of  the  system  is 
strikingly  similar  to  that  made  by  the  Eoman  con- 
troversialist, in  the  defense  of  transubstantiation,  of 
our  Saviour's  words — "This  is  my  body."  There  is  a 
constant  repetition  of  the  one  phrase,  and  a  claim  that 
the  words  must  be  taken  in  the  narrowest  literal 
sense,  irrespective  of  arguments  from  Scripture  and 
reason.  Indeed,  the  argument  for  the  Eomish  view 
of  the  Eucharist,  from  the  literal  interpretation,  is 
far  stronger  than  that  for  inseparable  baptismal 
.Regeneration  from  the  expressions  in  the  Baptismal 
Office.  The  words  of  our  Saviour,  in  the  institution 
of  the  Supper,  are  not  less  plain  and  definite  than 
the  expressions  of  the  Liturgy.  If  the  literal  sense 
of  an  isolated  passage  be  of  necessity  the  true  one, 
then  there  can  be  no  sufficient  answer  to  the  Eomish 


68  THE  DOCTEINE   OF   BAPTISM. 

theologian.  Certainly,  the  words  of  Christ  are  not 
entitled  to  less  reverence  than  a  human  composition. 
Let  those  who  build  so  confidently  upon  the  occur- 
rence of  this  expression  in  the  Baptismal  Service, 
and  denounce  as  unsound  and  dishonest  their  breth- 
ren, who  can  not  subscribe  to  the  interpretations  put 
upon  it  by  Bishop  Philpotts  and  others  of  his  school, 
enquire  whether  all  their  artillery  can  not  be  seized 
and  turned  upon  themselves  by  their  Eomish  adver- 
sary. 

In  the  enquiry  as  to  the  doctrine  of  the  Protestant 
Episcopal  Church  on  the  point  before  us,  we  natur- 
ally turn,  first,  to  the  Articles  of  Religion.  In  them 
we  have  the  precise  definitions,  the  authentic  evi- 
dence of  what  the  Church  holds  upon  the  subjects 
embraced  therein.  "We  decidedly  maintain  that  for 
the  ascertainment  of  her  doctrinal  views,  the  Articles 
are  preeminently  the  standard  of  appeal.  To  know 
what  the  Church  teaches  upon  a  controverted  subject, 
shall  we  not  first  recur  to  those  formularies  in  which 
she  professes  to  teach — wherein  she  defines  her  faith 
and  proposes  it  to  the  acceptance  of  all  who  would 
seek  at  her  altar  permission  to  minister  in  holy 
things?  If  there  be  any  difficulty  in  harmonizing 
different  portions  of  her  formularies,  to  which  shall 
we  attribute  the  chiefest  weight  and  importance — to 
the  fervent  utterances  occurring  in  a  devotional 
office,  or  to  the  studied,  unimpassioned,  and  guarded 
language  of  an  Article,  designed  to  embody  and 
exhibit  her  belief,  and  produce  consent  among  her 
children  ?     Do  we  not  reasonably  expect  in  the  latter 


THE  ARTICLES.  (59 

u  precision  and  perspicuity,  a  care  and  judgment  in 
the  selection  of  terms,  for  which  in  the  former  there 
is  no  necessity.  The  Church  on  her  knees  before 
the  mercy-seat,  or  pouring  forth  her  praises  and 
thanksgivings  to  God,  is  not  presumed  to  be  so  much 
occupied  with  niceties  of  language,  as  when  she  sits 
in  Moses'  seat,  and  authoritatively  announces  the 
truths  and  doctrines  of  her  faith.  To  know  what 
the  Church  teaches,  must  our  attention  be  concen- 
trated on  her  professed  teaching,  or  on  her  prayers 
and  praises?  It  might  seem  superfluous  to  insist 
upon  so  plain  a  point,  but  as  a  matter  of  fact  we  find 
the  advocates  for  inseparable  baptismal  grace,  en- 
deavoring to  make  the  baptismal  office  the  chief  or 
sole  arbiter  of  the  question  in  dispute.  There  they 
claim  to  find  the  key  to  the  doctrine  of  the  Church. 
Interpreting  certain  expressions  therein  occurring  in 
the  most  unqualified  and  unlimited  sense,  they  would 
make  every  thing  else  give  way  to  this  interpretation. 
If  the  Articles  appear  to  teach  differently,  then  the 
Articles  must  be  conformed  to  this  explanation,  or 
must  be  left  out  of  view.* 

*  As  an  illustration  of  the  little  regard  paid  to  the  dogmatic  teaching 
of  the  Church  in  the  Articles,  it  may  be  mentioned  that  in  an  elaborate 
discussion  of  this  subject  in  the  Church  Review,  (Art.  II.  July  1853,) 
in  which  the  writer  believes  "  that  the  great  mass  of  Churchmen,  who, 
un wedded  to  metaphysical  speculations,  are  content  to  let  Holy  Scrip- 
ture be  its  own  interpreter,  and  who  see  in  God's  covenant  in  all  ages 
and  dispensations,  more  than  an  empty  sign,  etc.,  will  say  that  the 
interpretation  which  we  have  presented  is  in  harmony  with  God's 
word,  with  the  whole  system  of  the  Church,  with  universal  experience 
and  observation,  and  with  the  greatest  and  best  teachers  in  the  Church, 


70  THE  DOCTRINE   OF  BAPTISM. 

Now,  it  is  a  claim  founded  upon  the  obvious  prin- 
ciples of  justice  and  reason,  that,  if  there  be  a  dis- 
crepancy between  devotional  and  dogmatic  standards, 
the  greater  weight  in  settling  a  controverted  point, 
be  given  to  the  latter.  For  the  very  object  of  the 
latter  is  to  speak  the  mind  of  the  Church  upon  the 
subject  in  question.  To  ascertain  the  opinion  of  the 
Church  upon  the  question  whether  original  depravity 
be  total  or  not,  we  should  not  concentrate  our  whole 
attention  upon  the  confessions,  and  because  the 
Church  requires  her  worshippers,  when  bending  low 
before  the  throne  of  a  holy  (rod,  to  affirm — "  there 
is  no  health  in  us,"  thereupon  consider  the  point  as 
settled,  without  taking  into  consideration  the  9th 
Article.  The  calendar  appoints  chapters  from  Apoc- 
ryphal books  to  be  read  on  certain  days,  and  among 
the  sentences  to  be  read  at  the  Offertory  in  the  Com- 
munion Service,  there  are  two  from  the  same  source. 
How  shall  we  determine  what  degree  of  reverence 
the  Church  accords  to  the  Apocrypha,  and  whether 
or  not  she  reckons  it  as  Canonical  Scripture  ?  Cer- 
tainly by  referring  to  Article  YL,  in  which  she  pre- 
cisely defines  the  Canon  of  Scripture,  and  from  which 
we  learn  with  what  intent  the  Apocryphal  portions, 
introduced  into  her  services,  are  employed. 


general  and  unqualified  acquiescence,  there  is  not  a  single  allusion  to 
the  Articles  on  Baptism.  The  doctrine  of  the  P.  E.  Church  on  this 
sacrament  is  supposed  to  be  satisfactorily  settled,  and  yet  the  very 
Article  in  which  the  Church  defines  her  doctrine  thereupon  is  un- 
noticed. 


THE  ARTICLES.  71 

If,  then,  there  did  exist  (which,  is  by  no  means 
admitted)  an  evident  opposition  and  contradiction 
between  the  language  of  the  Baptismal  Service  and 
that  of  the  Articles,  it  would  be  our  duty  to  give  the 
preference,  in  determining  controverted  points,  to 
the  latter.  For,  first,  the  very  object  and  design  of 
the  Articles  is  to  define,  with  clearness  and  precision, 
the  doctrines  of  the  Church.  They  constitute  pre- 
eminently the  symbol  and  standard,  the  definition 
and  exposition,  of  her  views.  And,  secondly,  the 
Articles  are  of  later  date  than  the  baptismal  office,  so 
that  we  are  bound  to  consider  that  if  there  be  any 
thing  doubtful  or  obscure  in  the  former,  it  is  eluci- 
dated and  explained  by  the  latter.  Coming  after 
the  liturgical  forms,  they  must  be  considered  as  the 
mature  and  settled  judgment  of  the  Anglican  Church 
upon  the  subjects  therein  embraced. 

But  it  is  far  from  us  to  attribute  to  the  different 
portions  of  the  Prayer-Book  diversity  and  contra- 
diction. We  suppose  them  all  capable  of  harmonious 
explanation.  But  we  do  maintain  that  the  view  of 
baptism,  against  which  we  here  object,  and  which 
makes  the  sacrament  to  confer  grace  "  ex  opere  operato" 
is  contradictory  to  the  sacramental  Articles.  We 
must  do  violence  to  the  plain  and  definite  teaching 
of  the  latter,  if  we  acquiesce  in  the  Tractarian  inter- 
pretation of  the  former.  In  the  ascertainment  of  the 
truth,  we  first  examine  the  Articles,  and  determine 
what  they  fairly  teach.  Then  we  inquire  whether 
the  Baptismal  Service  admits  of  an  interpretation 
consistent  with  the    doctrine    deduced    from    the 


72  THE  DOCTRINE  OF  BAPTISM. 

Articles,  and  such  an  interpretation  presenting  itself, 
we  do  not  hesitate  to  receive  it  as  satisfactory  and 
true. 

In  Article  XXY.— "  Of  the  Sacraments,"  we  first 
meet  with  the  declaration,  applied  indifferently  to 
both  sacraments,  that  "  in  such  only  as  worthily 
receive  the  same,  have  they  a  wholesome  effect  and 
operation."  What  is  a  worthy  reception,  is  plainly 
set  forth  in  the  offices  and  the  Catechism,  namely,  re- 
pentance and  faith.  So  indispensable  are  these  that 
before  the  Church  allows  baptism  to  be  administered, 
they  must  be  professed,  personally,  by  the  adult  ap- 
plicant, and  through  the  mouth  of  sponsors  by  the 
infant. 

"Baptism  is  not  only  a  sign  of  profession,  and 
mark-  of  difference,  whereby  Christian  men  are  dis- 
cerned, from  others  that  be  not  christened,  but  it  is 
also  a  sign  of  regeneration  or  new  birth,  whereby, 
as  by  an  instrument,  they  that  receive  baptism 
rightly  are  grafted  into  the  Church ;  the  promises  of 
the  forgiveness  of  sin,  and  of  our  adoption  to  be  the 
sons  of  God  by  the  Holy  Ghost,  are  visibly  signed 
and  sealed ;  Faith  is  confirmed,  and  Grace  increased 
by  virtue  of  prayer  unto  God." 

"  The  baptism  of  young  children  is  in  any  wise  to 
be  retained  in  the  Church  as  most  agreeable  with  the 
institution  of  Christ.". 

"Baptism  is  a  sign  of  regeneration  or  new  birth." 
But  the  difference  is  too  plain  for  argument  between 
the  sign  of  a  thing,  and  the  thing  itself.  Yet  the 
view  against  which  we  object  confounds  the  sign  and 


THE  ARTICLES.  73 

the  thing  signified.  Baptism,  according  to  the 
Tractarian  theory,  is  not  the  sign  of  regeneration. 
It  is  regeneration.  According  to  writers  of  that 
school,  it  is  unscriptural  and  absurd  to  enforce  upon 
baptized  persons  the  necessity  of  being  born  again, 
or  of  testing  the  supposed  fact  of  their  regeneration 
by  the  fruits  of  the  Spirit.  If  baptized,  it  is  con- 
sidered a  matter  of  course,  that  they  are  regenerate 
and  born  again,  not  only  of  water,  but  of  the  Spirit. 
If  such  were  the  view  of  the  Church,  we  should 
surely  expect  it  to  be  declared  in  this  explicit  state- 
ment— "  Baptism  is  regeneration"  would  have  settled 
the  matter.  If  it  were  left  to  the  advocates  of  this 
theory  at  the  present  day  to  draw  up  an  article  on 
the  subject  of  baptism,  should  we  not  have  one  of  a 
very  different  tenor  from  Article  XXYII  ? 

"  Baptism  is  a  sign  of  regeneration,  a  symbol  and 
outward  representation  of  the  new  birth.  Each 
sacrament  is  verbum  visible,  a  sermon  addressed  to  the 
eye — truth  brought  out  in  life  and  action  before  the 
senses.  "Ye  must  be  born  again,"  is  the  emphatic 
language  of  the  one.  "  Except  ye  eat  the  flesh  of 
the  Son  of  Man,  and  drink  his  blood,  ye  have  no 
life  in  you,"  proclaims  the  other.  In  ordinary  lan- 
guage, the  sign  and  the  thing  signified  may  be  used 
interchangeably,  without  confusion  or  erroneous  im-. 
pression.  The  Lord's  Supper  is  commonly  spoken 
of  as  "the  Communion."  Yet  is  there  no  commu- 
nion of  the  body  and  blood  of  Christ  therein  to  the 
unbelieving.  For  "the  wicked,  and  such  as  be  void 
of  a  lively  faith,  are  in  no  wise  partakers  of  Christ," 
4 


74  THE  DOCTRINE  OF  BAPTISM. 

A  portrait  or  a  statue  is  the  sign  of  the  man,  and 
may  be  called  by  his  name,  and  yet  there  is  no  dan- 
ger of  misapprehension.  The  bended  knee  and  the 
uplifted  eye  are  the  sign  of  devotion.  But  whether 
or  not  there  is  real  prayer,  the  converse  of  a  suppli- 
cating soul  with  God,  is  only  known  to  the  Searcher 
of  hearts.  When  the  Article  testifies  that  Baptism 
is  "  a  sign  of  regeneration,"  (a  sign,  the  article  inde- 
finite, not  the  sign,  the  one  exclusive  inseparable  in- 
dex,) it  uses  language  with  the  utmost  precision,  and 
furnishes  a  key  to  other  passages  in  which  the  sign 
and  the  thing  signified  maybe  used  interchangeably* 
If  the  latter  by  themselves  might  lead  to  error  or 
occasion  perplexity,  the  former  clear  and  accurate 
definition  is  at  hand  to  obviate  the  doubt  or  danger. 

"  Whereby,  as  by  an  instrument,  they  that  receive 
baptism  rightly  are  grafted  into  the  Church ;  the  pro- 
mises of  the  forgiveness  of  sin,  and  of  our  adoption 
to  be  the  sons  of  God  by  the  Holy  Ghost,  are  visi- 
bly signed  and  sealed  ;  faith  is  confirmed,  and  grace 
increased  by  virtue  of  prayer  unto  God." 

If  words  are  intended  to  convey  meaning,  this 
language  makes  evident  the  presumption  of  the 
Church  that  the  applicant  for  baptism  is  a  spiritually 
renewed  person.     To  receive  baptism  "rightly"  is  to 

*  Thus  in  Article  XV.,  "  Of  Christ  alone  without  sin."  "But  all 
we  the  rest,  although  baptized  and  born  again  in  Christ,  yet  offend  in 
many  things." 

And  Article  XVI.,  "  Of  sin  after  Baptism."  "After  we  have  re- 
ceived the  Holy  Ghost,  we  may  depart  from  grace  given,  and  fall  into 


THE  ARTICLES.  75 

receive  it  "  truly  repenting,  and  coming  unto  God 
by  faith."*  It  is  not  affirmed  that  sins  are  then  for- 
given, and  the  baptized  person  then  adopted  as  one 
of  the  sons  of  God.  but  that  the  promises  of  forgive- 
ness and  adoption  are  then  visibly  signed  and  sealed. 
To  the  already  pardoned  and  adopted,  the  sign  and 
seal  of  these  inestimable  blessings  are  in  this  solemn 
transaction  openly  extended.  ' '  Faith  is  confirmed  and 
grace  increased,  by  virtue  of  prayer  unto  God."  But 
faith,  to  be  confirmed,  must  be  in  previous  existence, 
and  grace,  to  be  increased,  must  have  been  already 
enjoyed.  What,  then,  is  the  condition  before  God  of 
the  applicant  for  baptism  who  truly  corresponds  with 
this  representation?  The  word  of  God  being  the 
judge,  he  is  spiritually  regenerate,  and  "born  again, 
not  of  corruptible  seed,  but  of  incorruptible."  "  Ve- 
rily, verily,  I  say  unto  you,  he  that  heareth  my  word, 
and  believeth  on  Him  that  sent  me,  hath  everlasting 
life,  and  shall  not  come  into  condemnation,  but  is 
'passed  from  death  unto  life."f  "  Therefore,  being  justi- 
fied by  faith,  we  have  peace  with  God  through  our 
Lord  Jesus  Christ,  by  whom  also  we  have  access  by 
faith  into  this  grace  wherein  ye  stand,  and  rejoice  in 
hope  of  the  glory  of  God." \  u  Whosoever  believeth 
that  Jesus  is  the  Christ  is  born  of  God."§  And  with 
this  explicit,  unambiguous  testimony  of  the  Divine 
word,  the  witness  of  the  Protestant  Episcopal  Church 
is  perfectly  in  accordance.  The  great  truth  that  we 
are  justified  by  faith  only,  is  declared  to  be  a  most 

*  Office  for  baptism  of  adults.  f  John  5 :  24. 

%  Kom.  5:1,  2.  §Uohn5:l. 


76  THE   DOCTRINE   OF  BAPTISM. 

wholesome  doctrine,  and  very  full  of  comfort.*  In 
"  the  declaration  of  Absolution,  or  Eemission  of 
Sins,"  in  her  stated  service,  she  testifies  that  "  God 
pardoneth  and  absolveth  all  those  who  truly  repent, 
and  unfeignedly  believe  his  holy  Gospel."  And  in 
the  Homilies,  we  find  u  a  true  and  constant  faith," 
called  "  the  root  and  well-spring  of  all  newness  of 
life."f 

"  The  gift  of  faith"  is  testified  to  be  "  the  first  entry 
into,  the  Christian  life." J  "Almighty  God  com- 
monly worketh  by  means,  and  in  this  thing  he  hath 
also  ordained  a  certain  mean,  whereby  we  may  take 
fruit  and  profit  to  our  soul's  health.  What  mean  is 
this  ?  Forsooth,  it  is  faith.  Not  an  inconstant  and 
wavering  faith,  but  a  sure,  steadfast-grounded,  and 
unfeigned  faith.  God  sent  his  Son  into  the  world, 
saith  St.  John.  To  what  intent?  That  whosoever 
believeth  in  him  should  not  perish,  but  have  life  everlast- 
ing. Mark  these  words,  That  whosoever  believeth  in 
him.  Here  is  the  mean  whereby  we  must  apply  the 
fruits  of  Christ's  death  unto  our  deadly  wound. 
Here  is  the  mean  whereby  we  must  obtain  eternal 
life,  namely,  Faith."  "  By  this,  then,  you  may  well 
perceive  that  the  only  mean  and  instrument  of  sal- 
vation required  of  our  parts  is  faith  ;  that  is  to  say, 
a  sure  trust  and  confidence  in  the  mercies  of  God ; 
whereby  we  persuade  ourselves,  that  God  both  hath 
and  will  forgive  our  sins,  that  he  hath  accepted  us 

*  Article  XL 

\  Page  405,,  second  part  of  the  Sermon  concerning  the  Sacrament. 

%  Page  432,  Homily  for  Rogation  Week  ;  third  part. 


THE  ARTICLES.  77 

again  into  his  favor,  that  he  hath  released  us  from 
the  bonds  of  damnation,  and  received  us  again  into 
the  number  of  his  elect  people,  not  for  our  merits 
or  deserts,  but  only  and  solely  for  the  merits  of 
Christ's  death  and  passion."*  The  penitent  believer 
is  justified  before  God.  He  is  alive  unto  God.  He 
hath  passed  from  death  unto  life.  He  is  pardoned 
and  released  from  the  condemnation  of  all  his  sins. 
He  is  born  of  God.  All  this  is  plain,  incontroverti- 
ble deduction  from  the  above-cited  texts  and  quota- 
tions. Such  was  the  conviction  of  the  men  who 
framed  our  standards,  for  the  Homilies  are  their 
work.  The  great  Scriptural  doctrine,  that  the  exer- 
cise of  genuine  faith  is  the  transition  from  spiritual 
death  to  spiritual  life,  is  confirmed  by  the  most 
clear  and  energetic  statements. 

But  on  the  theory  that  regeneration  and  baptism 
are  inseparable,  the  penitent  believer,  before  the 
sacrament  is  administered,  is  still  unregenerate,  un- 
forgiven,  not  a  child  of  God,  but  a  child  of  wrath — 
an  alien,  still  under  condemn  aticFh.  The  new  birth  is, 
on  either  side,  maintained  to  be  the  beginning  of  spi- 
ritual life.  And  if  the  candidate  is  baptized  in  order 
to  his  regeneration,  he  is,  up  to  the  moment  of  bap- 
tism, dead  in  trespasses  and  sins.  Had  the  framers 
of  our  Articles  and  Homilies  a  particle  of  this  theory 
in  their  minds  ?  Was  this  startling  proposition  a 
part  of  their  theology,  that  a  true  penitent,  a  sincere 
believer,  one  who  can  willingly  renounce  all  sin,  and 
yield  himself  to  the  service  of  God,  is  an  unregene- 

*  Page  382,  Second  Sermon  of  the  Passion. 


78  THE  DOCTRINE   OF  BAPTISM. 

rate  person  ?  Can  a  man  exercise  faith  in  Jesus,  and 
yet  be  destitute  of  spiritual  life  ?  Can  a  man  pos- 
sess grace,  and  yet  be  unrenewed  ?  But  in  Baptism, 
testifies  the  Church,  by  this  Article,  "  Faith  is  con- 
firmed, and  grace  increased."  Whence  can  a  man 
derive  penitence  and  faith  but  from  the  Spirit  of 
Grod  ?  And  can  the  Spirit  of  God  dwell  in  the  soul, 
and  there  be  no  life  there  ?  So  far,  then,  from  the 
Sacramental  system,  which  insists  that  spiritual  life 
is  communicated  only  through  Baptism,  being  coun- 
tenanced by  the  Article,  its  teaching  is  directly  the 
reverse.  It  demands  spiritual  life  as  the  preliminary 
to  the  sacrament.  The  sacramental  seal  is  to  be 
affixed  only  when  all  the  assurance  is  had,  which  the 
imperfection  of  our  mortal  state  admits,  that  the  soul 
is  already  quickened  and  justified.  Instead  of  the 
Church  teaching  that  we  become  spiritually  regene- 
rate only  in  and  by  baptism,  she  teaches  that  to  the 
spiritually  regenerate  alone  is  the  privilege  of  baptism 
to  be  extended.  They  alone  receive  baptism  rightly. 
They  alone  can  render  that  "  answer  of  a  good  con- 
science," wherewith  the  salutary  effect  of  the  sacra- 
ment is  inseparably  connected.  Having  already  em- 
braced in  faith  the  promises  of  forgiveness  and  adop- 
tion, and  having  received  through  divine  mercy, 
pardon  and  sonship,  they  are  entitled  to  the  visible 
signs  and  seals  of  these  promises.  Having  received 
of  God  grace  to  repent  and  the  gift  of  faith,  they 
may  look  for  this  faith  to  be  confirmed,  and  this  grace 
increased  in  this  impressive  ordinance.  Yet  even  this 
confirmation  of  faith  and  increase  of  grace  is  expected, 


THE  ARTICLES.  79 

not  simply  as  the  consequence  of  the  ministration  of 
the  rite,  but  "  by  virtue  of  prayer  unto  Grod." 

Such  is  the  teaching  of  this  article,  plain,  definite, 
and  susceptible  of  proof  by  most  certain  warrants  of 
Holy  Writ.  For  in  like  manner  do  the  Scriptures 
require  the  exercise  of  penitence  and  faith,  as  the 
preliminary  to  the  right  administration  of  baptism. 
"  Kepent  and  be  baptized  every  one  of  you,  in  the 
name  of  Jesus  Christ,  for  the  remission  of  sins."* 
"See,  here  is  water,  what  doth  hinder  me  to  be  bap- 
tized? And  Philip  said,  If  thou  believest  with  all 
thine  heart,  thou  mayest."f  "  Then  answered  Peter, 
Can  any  man  forbid  water,  that  these  should  not  be 
baptized  which  have  received  the  Holy  Ghost  as 
well  as  we  ?" J  With  this  plain  testimony  of  Scrip- 
ture the  Article  perfectly  harmonizes. 

The  Article  indeed  has  in  view  the  baptism  of 
adults.  This  necessarily  arises  from  its  close  adher- 
rence  to  the  Scripture,  which  is  wholly  silent  respect- 
ing the  effects  of  infant  baptism,  while  it  presents 
several  instructive  examples  of  the  ministration  of 
the  rite  to  adults.  Although  we  deduce  arguments 
from  various  parts  of  Scripture  in  favor  of  the  prac- 
tice of  baptizing  infants,  yet  we  find  there  no  positive 
precept  on  the  subject,  and  no  express  information 
as  to  the.  benefits  therewith  connected.  And  this 
silence  is  well  worthy  of  note.  The  Scriptures  are 
instructive,  both  in  what  they  say,  and  in  what  they 
leave  unsaid.     They  teach  by  omission,  as  well  as 

*  Acts  2  :  38.  f  Acta  8  :  36,  37.  %  Acts  10  :  47. 


80  THE   DOCTRINE  OF  BAPTISM. 

by  express  declaration.  And  in  bringing  the  sacra- 
mental system,  which  rests  upon  the  presumption 
that,  after  the  Church  is  once  established,  her  mem- 
bers, with  very  little  exception,  receive  spiritual  life 
in  unconscious  infancy  at  the  baptismal  font,  to  the 
test  of  Scripture,  we  might  well  be  surprised  to  find 
that  there  is  not  a  single  text  which  contains  this 
most  important  proposition.  The  base  for  this  pro- 
digious structure  is  altogether  wanting.  We  are 
required  to  believe,  under  strong  denunciations  of 
unbelief  and  rationalism  if  we  presume  to  doubt,  that 
all  baptized  infants  are  new  creatures  in  Christ  Jesus. 
They  are  declared  to  be,  without  exception,  the  sub- 
jects of  the  most  remarkable  transformation  of  which 
the  human  soul  is  capable.  And  yet,  when  we 
search  the  Scriptures,  with  this  theory  in  mind,  we 
do  not  find  a  solitary  text  that  conveys  it,  or  even 
an  express  direction  to  baptize  infants  at  all.  Our 
Church  imitates  this  cautious  reserve  of  Scripture, 
and  does  not  undertake  to  define  farther  than  Scrip- 
ture warrants.  That  rash  dogmatism  which  grows 
most  bold  and  positive  where  the  Divine  word  is 
most  reserved ;  which  seeks  to  impose  its  own  un- 
founded deductions  as  indubitable  articles  of  faith, 
and  which  brands  all  who  can  not  receive  them  as 
heretics  and  unbelievers,  is  not  derived  from  her. 
Its  parentage  is  too  evidently  to  be  sought  in  another, 
and  very  different  communion. 

The  Article,  therefore,  in  accordance  with  Scrip- 
tural example,  when  it  would  teach  concerning 
baptism  with  preciseness  and  solidity,  contemplates 


THE  AKTICLES.  81 

the  case  of  adults.  Adult  baptism  is  the  first  and 
principal  idea  of  baptism.  It  is  baptism  as  presented 
in  Apostolic  practice.  From  this  we  must  argue, 
and  to  this  we  must  refer.  In  this  we  are  to  search 
for  doctrine,  and  here  we  are  to  seek  the  key  and 
explanation  of  all  that  pertains  to  the  subj  ect.  And  it 
is  upon  this  principle  that  the  Church  has  proceeded 
in  the  construction  of  her  offices. 

The  Twenty-seventh  Article  does  not  overlook  the 
case  of  infant  baptism,  but  the  notice  given  to  it  is 
very  different,  from  that  which  might  be  expected 
upon  the  sacramental  theory.  ' '  The  baptism  of  young 
children  is  in  any  wise  to  be  retained  in  the  Church, 
as  most  agreeable  with  the  institution  of  Christ." 
Certainly  this  is  not  the  language  of  a  Church  which 
attributes  to  the  baptism  of  infants  the  certain  infu- 
sion of  a  new  nature,  which  considers  it  as  the  divine 
and  sovereign  remedy  for  the  ruin  of  the  Fall.  On 
the  sacramental  theory,  "the  baptism  of  young 
children"  is  not  merely  "to  be  retained  as  most 
agreeable  with  the  institution  of  Christ,"  but.  because 
it  is  the  great  means  of  healing  the  plague  of  sin,  and 
of  recovering  lost  and  depraved  beings  to  holiness. 
The  young  are  to  be  brought  to  the  life-giving  waters, 
before  they  can  oppose  their  own  unruly  wills  to  the 
reception  of  the  grace  imparted.  They  are,  early 
and  in  advance  of  the  power  of  temptation,  to  be 
transformed  and  new-created,  that  so  they  may  grow 
up  in  holiness  and  meetness  for  heaven.  Instead  of 
looking  to  the  "Word  of  God  and  the  various  means 
of  moral  discipline  for  effecting  the  new  birth,  or 
4* 


I 
82  THE  DOCTKINE   OF  BAPTISM. 


trusting  to  the  uncertain  issue  of  baptism  in  riper 
years,  when,  peradventure,  the  want  of  proper  quali- 
fications may  interpose  an  insurmountable  hindrance 
to  its  salutary  effects,  all  the  most  precious  and  desir- 
able fruits  *of  a  death  unto  sin  and  a  new  birth  unto 
righteousness  are  to  be  secured  in  infancy.  Then, 
with  comparative  ease,  and  infallible  certainty,  the 
children  of  wrath  are  to  be  made  the  children  of  God, 
and  that  incorruptible  seed  is  to  be  implanted  which 
distinguishes  the  heirs  of  salvation  from  the  heirs  of 
hell.  It  can  not  be  conceived  that  a  Church  which 
had  such  conceptions  of  the  virtue  of  infant  baptism, 
should  make  no  allusion  to  them  under  such  circum- 
stances ;  much  less  in  giving  a  reason  for  its  observ- 
ance, should  employ  language  so  tame  and  disparag- 
ing. Contrast  the  tone  of  this  article  with  that 
employed  by  Tractarian  writers  upon  the  sacrament, 
and  is  not  the  difference  most  obvious  and  note- 
worthy ?  So  far  from  dogmatizing  upon  the  subject, 
from  pronouncing  positively  upon  the  effects  of 
infant  baptism,  from  imposing  her  charitable  hopes 
upon  the  consciences  of  men  as  doctrines  of  the  faith, 
she  is  content  with  the  modest  assertion  of  the  con- 
formity of  her  practice  "with  the  institution  of 
Christ."  She  occupies  no  ground  that  is  not  tenable 
and  firm,  and  is  content  to  stand,  humbly,  but  im- 
movably, upon  the  word  of  God. 


THE  BAPTISMAL   OFFICES.  83 


THE*  B  A  P  T  I  S  MA  L      OFFICES. 

The  teaching  of  the  Articles  being  thus  clear  and 
definite,  it  is  to  be  presumed  that  the  Baptismal 
Offices  are  not  contradictory  thereto,  their  language 
being  allowed  "  such  just  and  favorable  construction, 
as  in  common  equity  ought  to  be  allowed  to  all 
human  writings."*  And  if  the  offices  are  susceptible 
of  two  diverse  interpretations,  one  of  which  harmo- 
nizes with,  and  the  other  is  opposed  to,  the  teaching 
of  the  Articles,  we  are  required,  on  every  principle  of 
fair  reasoning  and  equitable  construction,  to  prefer 
the  former.  We  can  not  suppose  that  what  the 
Church  declares  and  defines  in  one  part  of  her 
formularies,  she  denies  and  subverts  in  another. 
"We  must  believe  that  she  intends  to  be  consistent 
with  herself,  and  that  one  system  of  doctrine  pervades 
all  her  authoritative  compositions.  In  ascertaining 
what  this  doctrine  is,  we  are  bound,  for  the  plain  and 
obvious  reasons  previously  stated,  to  refer  first  to  her 
own  dogmatic  expositions,  her  positive  enactments, 
put  forth  for  the  very  purpose  of  establishing  her 
principles,  wherein,  of  course,  her  expressions  are 
most  carefully  studied  and  precisely  worded.  We 
look  then  to  the  Offices  to  ascertain  whether,  fairly 
interpreted,  they  admit  of  a  sense  harmonious  with 
the  plain  import  of  the  Articles.  And  this  reasonable 
expectation  is  not  disappointed. 

We  notice,  in  the  outset,  a  close  resemblance 

*  Preface  to  Prayer-Book. 


84  THE   DOCTRINE   OF   BAPTISM. 

between  the  two  offices,  that  for  the  baptism  of 
infants,  and  that  intended  for  persons  of  riper  years. 
There  is  the  same  preface,  the  same  prayers,  the 
same  promises,  and  the  same  call  to  thanksgiving, 
with  only  such  variation  as  is  indispensable  on  ac- 
count of  the  different  ages  of  the  subjects  of  baptism. 
The  principal  variation  is  in  the  Grospel  appointed  to 
be  read,  the  exhortation  following,  and  the  post- 
baptismal  prayers.  The  two  services  are  constructed 
on  a  common  principle,  and  we  must  infer,  therefore, 
are  subject  to  the  same  mode  of  interpretation.  The 
office  for  adult  baptism  presents  comparatively  little 
difficulty.  The  qualifications  required  for  the 
ordinance  are  sincere  repentance  and  living  faith. 
"Doubt  ye -not,  therefore,  but  earnestly  believe  that 
he  will  favorably  receive  this  present  person,  truly 
repenting  and  coming  unto  him  by  faith."  The 
applicant  is  therefore,  as  has  been  shown,  already 
spiritually  regenerate.  The  Holy  Spirit  hath  con- 
vinced of  sin,  led  him  to  a  heart-felt  repentance,  and 
willing  renunciation  thereof,  and  enabled  him  to 
look  to  the  Lord  Jesus  Christ  in  prayer  and  faith. 
Thus  he  is  born  of  God  ;  he  hath  passed  from  death 
unto  life.  He  has  that  quickening  principle  of  faith 
which  is  called,  in  the  Homilies,  "  the  root  and  well- 
spring  of  life."  Of  this  faith  and  penitence  he  now 
makes  an  open,  unequivocal  profession.  He  engages 
to  renounce  all  iniquity,  and  to  follow  Jesus  in  a 
new  and  holy  life.  And  thereupon  he  is,  after  the 
performance  of  the  baptismal  rite,  pronounced  regene- 
rate.    For  now  there  is  added  to  the  belief  of  the 


THE  BAPTISMAL  OFFICES.  85 

heart,  the  profession  of  the  mouth.  The  secret  cove- 
nant between  the  penitent  soul  and  the  Saviour  is 
now  confirmed  by  the  public  covenant,  the  solemn 
transaction  between  the  applicant  for  salvation  and 
the  Almighty  Saviour.  Until  the  man  was  thus 
openly  grafted  into  the  visible  Church,  the  Church 
"had  no  right  to  pronounce  him  a  regenerate  person. 
Whatever  he  might  be  in  the  sight  of  God,  she  could 
not  recognize  him  as  one  of  Christ's,  until  he  made 
this  good  profession,  and  received  the  appointed  sign 
and  seal  of  his  engrafting  into  Christ.  The  fact  that 
prayer  is  previously  offered  that  the  candidate  may 
be  born  again,  and  receive  remission  of  his  sins  by 
spiritual  regeneration,  is  no  more  a  proof  that  God 
has  not  already  bestowed  these  blessings,  than  the 
daily  use  of  the  Lord's  Prayer,  in  which  Christians 
supplicate  for  the  forgiveness  of  their  trespasses,  is 
an  evidence  that  none  who  use  it  are  already  for- 
given. The  Church  is  henceforth  to  know  and  con- 
sider him  as  a  regenerate  person,  and  what  prayer 
more  suitable,  before  the  baptismal  washing,  than 
that  he  may  be  such  in  reality  and  truth  ?  Unless 
we  admit  the  unscriptural  and  unwarrantable  idea 
that  the  true  penitent,  the  sincere  believer,  the  man 
willing  to  renounce  the  world,  the  flesh,  and  the 
devil,  willing  to  take  up  his  cross  and  follow  Jesus, 
is  still  dead  in  trespasses  and  sins,  we  must  believe 
that  the  blessing  of  pardon  and  adoption  is  already 
his.  The  inward  and  spiritual  grace  already  received 
is  the  warrant  for  the  Church  to  impart  the  outward 
visible  sign.    Let  those  who  attach  regeneration  to 


Ob  THE  DOCTEINE   OF  BAPTISM. 

the  very  moment  of  baptism,  and  deny  that  it  is 
separable  therefrom,  tell  us  what  is  the  spiritual 
state  of  a  penitent  believer,  yet  unbaptized.  Is  he 
still  under  the  condemnation  of  his  sins?  Is  he  the 
child  of  wrath,  and  heir  of  perdition  ?  Is  he  under 
the  guidance  of  Satan,  or  of  the  Holy  Ghost  ?  Or 
do  these  emotions  of  contrition,  fear  of  God,  trust  in 
Jesus,  and  abjuration  of  iniquity,  spring  spontane- 
ously from  his  own  heart  ?  If  so,  the  natural  state 
of  the  heart  is  very  different  from  that  which  Scrip- 
ture represents.  Instead  of  being  "  deceitful  above 
all  things,  and  desperately  wicked,"  it  is  strongly 
inclined,  in  some  men  at  least,  to  holiness  and  God. 
But  if  it  be  granted  that  the  candidate  who  is  in 
truth  what  the  Church  supposes,  is  "led  by  the 
Spirit,"  then  he  is  already  a  u  child  of  God."  (Rom. 
8  :  14.)  And  how  a  child  of  God,  unless  born  again 
of  the  Spirit  ?  The  Romish  Church,  which  does  hold 
that  sacraments  confer  grace,  ex  opere  operate*,  which 
knows  no  other  than  baptismal  regeneration,  the  real 
parent  of  this  dogma  of  inseparable  sacramental  grace, 
is  perfectly  consistent  with  herself  in  not  exacting 
the  previous  qualification  of  a  living  faith.  She 
naturally  and  necessarily  considers  a  dead  faith  to 
be  all  that  is  needed.  Indeed,  if  spiritual  life  only 
come  through  this  channel,  it  can  be  only  a  dead 
faith  which  precedes  the  rite.  And  if  our  own 
Church  agreed  with  Rome  in  the  doctrine,  as  the 
Bishop  of  Exeter  affirmed,  she  would  equally  agree 
in  the  qualifications  required  for  baptism. 

To  combine  this  Romish  doctrine  with  our  Articles 


THE   BAPTISMAL   OFFICES.  87 

and  Offices,  we  must  confound  the  great  and  radical 
distinction  between  a  dead  faith  and  a  living,  since 
on  this  theory  they  may  both  equally  exist  in  an 
un regenerate  person.  We  must  consider  that  peni- 
tence, faith,  and  the  purpose  of  full  obedience  are 
not  the  fruits  of  the  Spirit.  And  thus  we  must  adopt 
rank  Pelagianism,  and  believe  that  man  is  not  by 
nature  corrupt  and  very  far  gone  from  original 
righteousness,  for  a  corrupt  tree  can  not  bring  forth 
good  fruit.  And  who  can  deny  that  the  dispositions 
required  of  the  applicant  for  baptism  are  good  fruit? 
If  it  be  contended  that  these  are  holy  dispositions, 
and  implanted  by  the  Spirit  in  the  soul,  but  that 
they  are  not  the  grace  of  regeneration,  which  is  only 
conveyed  in  baptism,  we  reply  that  there  is  no  scrip- 
tural warrant  for  any  such  distinction.  We  have 
yet  to  learn  from  the  Bible  how  a  man  can  exercise 
holy  dispositions  without  being  born  again.  There 
we  find  that  the  tree  is  known  by  its  fruit — and  that 
"the  fruit  of  the  Spirit  is  in  all  goodness  and  right- 
eousness and  truth."  "  That  which  is  born  of  the 
flesh  is  flesh,  and  that  which  is  born  of  the  Spirit  is 
Spirit."  There  we  learn  that  they  who  uhave  puri- 
fied their  souls,  by  obeying  the  truth  through  the 
Spirit,"  are  "born  again,  not  of  corruptible  seed,  but 
of  incorruptible,  by  the  word  of  God."  "  Whosoever 
believeth  that  Jesus  is  the  Christ  is  born  of  God." 
This  sophistical  distinction  can  not  bear  the  light  of 
God's  word.  It  is  without  Scripture,  as  it  is  without 
reason  to  support  it.  It  confounds  the  marked  op- 
position between  sin  and  holiness,  between  the  carnal 


88  THE  DOCTRINE  OF  BAPTISM. 

and  the  spiritual  mind,  between  the  works  of  the 
flesh  and  the  works  of  the  Spirit,  between  nature 
and  grace.  According  to  this  theory,  all  the  promi- 
nent and  lovely  lineaments  of  the  Christian  character 
can  exist  and  flourish  without  the  new  birth — and 
by  parallel  perversion  of  the  truth,  in  the  case  of 
those  baptized  in  infancy,  all  the  sinful  propensities 
and  unholy  dispositions  of  our  nature  can  abide 
unchecked  and  dominant  in  the  regenerate.  Is  not 
this  like  calling  evil  good,  and  good  evil,  putting 
darkness  for  light,  and  light  for  darkness :  bitter  for 
sweet,  and  sweet  for  bitter  ? 

The  Office  for  the  baptism  of  adults  fully  sustains 
the  view  deduced  from  the  Article  that  the  applicant 
is  supposed  to  be  already  spiritually  regenerate. 
Such  is  the  purport  of  his  profession.  That  profes- 
sion is  presumed  to  be  sincere.  The  Church  gives 
it  full  credit,  and  thereupon,  after  imparting  the 
appointed  seal  of  the  covenant,  does  not  hesitate  to 
pronounce  the  baptized  person  regenerate.  The 
subsequent  recognition  of  the  regenerate  state  and 
character  of  the  newly -baptized  person,  is  founded 
upon  the  supposed  sincerity  of  the  profession.  The 
Church  can  not  construct  offices  of  public  worship 
on  any  other  ground.  Her  worship  and  sacraments 
are  not  intended  for  hypocrites  and  self-deceivers, 
but  for  the  believing  and  spiritually  minded.  If 
hypocrites  and  self-deceivers  do  intrude  into  them, 
they  come  unbidden  and  unblessed.  They  are 
warned  against  the  presumptuous  act,  and  taught  to 
expect  no  benefit  therefrom.     (Art.  XXY.)     But  i+ 


THE  BAPTISMAL  OFFICES.  89 

is  evidently  possible  that  such,  persons  may  come  to 
Christian  ordinances.  Our  Saviour,  in  .several  im- 
pressive parables,  gives  us  reason  to  suppose  that 
this  will  be  the  case.  Persons  will  come  to  baptism, 
as  Simon  Magus  did,  devoid  of  the  qualifications 
which  God  requires :  what  then  ?  Are  they  regene- 
rate ?  So  far  from  it,  that  we  have  scriptural  warrant 
for  the  assertion  that  they  have  "  neither  part  nor 
lot  in  the  matter,"  but  remain  after  their  baptism, 
still  "in  the  gall  of  bitterness  and  bond  of  iniquity." 
And  yet  such  persons  were  pronounced  regenerate 
by  the  minister  who  baptized  them.  For  it  was  not 
his  prerogative  to  search  the  heart.  The  right  pro- 
fession was  made  to  him,  and  he  acted  on  the  pre- 
sumption of  its  truthfulness.  Had  he  certainly  known 
the  unfitness  of  the  applicant,  it  would  have  been 
his  duty  to  reject  him.  Had  he  reason  to  suspect  it, 
he  would,  as  a  faithful  dispenser  of  the  word  and 
sacraments,  have  admonished,  instructed  and  caution- 
ed the  applicant.  But  the  appearance  being  fair, 
the  judgment  must  be  that  of  charity.  And  inas- 
much as  the  necessary  profession  is  made  and  the 
obligations  of  the  Christian  covenant  are  fully 
assumed,  it  is  right  and  proper  to  declare  the  baptized 
person  a  partaker  of  its  blessings.  He  knows,  or  if 
he  does  not,  the  minister  is  unfaithful  to  his  trust, 
what  manner  of  person  he  ought  to  be.  And  on  the 
supposition  that  such  he  really  is,  he  is  pronounced 
regenerate.  This  declaration  is  therefore  conditional. 
There  is  pre-supposed  the  spiritual  fitness  of  the  bap- 
tized person.    Although  absolute  in  its  terms,  it  is 


90  THE  DOCTRINE  OF  BAPTISM. 

hypothetical  in  reality.  The  connection  is  close  and 
inseparable  between  the  profession  of  faith  before  th*e 
baptism,  and  the  declaration  and  thanksgiving  there- 
after. Any  other  view  involves  the  strange,  unscrip- 
tural,  and  absurd  inference,  that  the  hypocrite  and 
the  self-deceiver  derive  the  same  blessing  from  the 
sacrament,  with  the  believing,  penitent,  and  sincere. 


THE   OFFICE  OF  BAPTISM  FOR  INFANTS.. 

This  office  is,  as  has  been  remarked,  almost 
identical  with  that  provided  for  adults.  The  bap- 
tism is  not  administered  until  after  the  very  same 
profession  of  penitence,  faith,  and  obedience,  as  in 
the  case  of  persons  who  have  come  to  years  of  dis- 
cretion. The  solemn  promise  and  vow  is  the  same 
for  each.  Although,  in  the  office  for  infant  baptism, 
this  profession  is  made  by  the  mouth  of  sponsors, 
yet  it  is  regarded  as  the  act  of  the  child.  The  infant 
and  not  the  sponsor  "renounces  the  devil  and  all 
his  works,  the  vain  pomp  and  glory  of  the  world, 
with  all  covetous  desires  of  the  same,  and  the  sinful 
desires  of  the  flesh,"  and  promises,  "  by  God's  help, 
not  to  follow  nor  be  led  by  them."  The  infant,  not 
the  sponsor,  "  desires  to  be  baptized  in  this  faith" — 
for  the  sponsor  is  already  a  baptized  person,  and 
does  not  present  himself  for  the  sacrament.  The 
infant,  not  the  sponsor,  promises  "  obediently  to  keep 
God's  holy  will  and  commandments,  and  to  walk  in 
the  same  through  life."  Thus  the  infant  makes  the 
very  same  profession  which  the  adult  mak^°        ? 


THE   OFFICE   OF  BAPTISM   FOK   INFANTS.  91 

which  only  the  adult  who  is  spiritually  regenerate 
can  make  in  sincerity  and  truth.  After  this  profes- 
sion, treating  it  as  a  reality,  assuming  its  sincerity 
and  truthfulness,  just  as  in  the  case  of  adults,  the 
infant  is  pronounced  regenerate.  And  that,  upon 
this  profession,  and  this  alone,  is  predicated  the  sub- 
sequent declaration  and  thanksgiving,  is  confirmed 
by  the  language  of  the  Catechism. 

Q.  "  What  is  required  of  persons  to  be  baptized? 

A.  "  Eepentance,  whereby  they  forsake  sin  ;  and 
faith,  whereby  they  steadfastly  believe  the  promises 
o£»Grod  made  to  them  in  that  sacrament. 

Q.  "  Why  then  are  infants  baptized,  when  by  rea- 
son of  their  tender  age  they  can  not  perform  them  ? 

A.  "Because  they  promise  them  both  by  their 
sureties ;  which  promise,  when  they  come  to  age, 
themselves  are  bound  to  perform." 

Here,  then,  is  the  explanation  given  by  the 
Church,  of  the  grounds  of  infant  baptism.  If  the 
Church  held  the  Eomish  and  Tractarian  view  of  the 
spiritual  regeneration,  or  new  creation  of  all  baptized 
infants,  ex  opere  operate,  how  could  she  avoid  giving 
that  as  the  reason  why  they  should  be  brought  to 
the  baptismal  font?  Their  inability  to  exercise 
repentance  and  faith  is  no  difficulty  with  the  holders 
of  this  theory.  It  is  enough,  they  tell  us,  that  infants 
can  not,  by  positive  infidelity,  oppose  any  obex  or 
hindrance  to  the  work  of  the  regenerating  Spirit. 
Their  tender  age,  disqualifying  them  for  acts  of  moral 
responsibility,  instead  of  being  an  objection  to  minis- 
tering the  ordinance,  is  on  this  supposition  the  very 


92  THE  DOCTRINE   OF  BAPTISM. 

reason  of  all  others  why  it  should  be  then  imparted. 
For  while,  in  the  case  of  adults,  the  efficacy  of  the 
ordinance  is  contingent  and  conditional,  with  uncon- 
scious babes  it  is  supposed  to  be  necessary  and 
inevitable.  The  holder  of  this  theory  never,  there- 
fore, could  ask  such  a  question  as  the  Church  asks 
in  this  Catechism,  or  render  such  an  answer.  The 
believer  in  this  theory,  and  the  Church,  look  at  the 
subject  from  a  very  different  stand-point.  For  the 
very  fact  to  which  the  Church  refers,  as  possibly 
constituting  a  valid  objection  to  infant  baptism,  is 
with  the  Tractarian  its  great  argument  and  recom- 
mendation. And  the  Church  is  very  far  from  giving 
any  such  reason  for  her  usage  as  the  Tractarian 
would  give.  She  presumes  nothing  respecting  the 
influence  of  the  Holy  Spirit  upon  the  infant  soul  at 
the  moment  of  baptism,  because  on  that  subject  she 
knows  nothing.  The  Scripture  is  silent,  and  she 
does  not  undertake  to  be  wise  above  what  is  written. 
But  she  gives  it  as  the  explanation  of  infant  baptism, 
that  the  child  ostensibly  enters  into  the  covenant,  by 
the  agency  of  his  sponsors,  and  incurs  thereby  solemn 
obligation  to  perform,  at  a  subsequent  period,  the 
promises  made  in  his  behalf.  "We  can  not  but  notice, 
then,  what  weight  and  importance  is  attached  in  the 
Catechism  to  this  part  of  the  Baptismal  Service.  It 
is  made  the  very  ground  of  administering  the  sacra- 
ment. Infants  may  be  baptized,  as  well  as  adults, 
because  they  make  the  same  previous  profession  of 
repentance  and  faith.  Now,  we  must  insist  that  the 
subsequent  language  of  the  Office:   "Seeing  now, 


THE  OFFICE  OF  BAPTISM  FOR  INFANTS.         93 

dearly  beloved  brethren,  that  this  child  is  regenerate, 
and  grafted  into  the  body  of  Christ's  Church,  let  us 
give  thanks  unto  Almighty  God  for  these  benefits," 
etc.,  and  the  similar  language  of  the  thanksgiving, 
are  to  be  taken  in  connection  with  the  previous  profes- 
sion, just  as  in  the  case  of  adults.  And  we  must 
insist  that  the  same  principle  of  interpretation  be 
applied  to  the  two  parts  of  the  service.  It  is  doing 
violence  to  the  laws  of  fair  interpretation  to  apply 
an  entirely  different  principle  to  different  portions  of 
the  same  instrument.  If  the  former  part  can  not  be 
construed  literally,  and  the  attempt  involves  absurd- 
ity, it  is  unreasonable  to  impose  the  literal  construc- 
tion on  the  latter  part.  Yet  this  is  the  palpable  and 
glaring  inconsistency  of  the  advocate  of  the  necessary 
spiritual  regeneration  of  all  baptized  infants.  We 
must  believe  it,  he  argues,  because  the  Church  posi- 
tively declares  all  baptized  infants  to  be  regenerate. 
Aye,  but  before  this,  does  not  the  Church  just  as 
positively  demand  from  these  same  infants  a  profes- 
sion of  faith,  and  a  vow  of  obedience  ?  Do  not  these 
very  babes  declare  just  as  positively  their  renuncia- 
tion of  sin,  and  their  desire  to  receive  the  sacrament  ? 
The  sponsor  is  but  the  mouth-piece.  The  child  is 
the  actual  party  to  the  covenant.  The  repentance, 
faith,  purpose  of  obedience,  and  desire  for  baptism, 
are  those  of  the  child,  not  of  the  sponsor.  This, 
every  one  knows,  is  not  a  reality.  But  it  is  taken  to 
be  a  reality.  The  Church  treats  it  as  such,  and  upon 
the  strength  of  it  proceeds  to  administer  the  Sacra- 
ment.    Now,  the  Tractarian  interprets  these  two 


94  THE  DOCTRINE  OF  BAPTISM. 

portions  of  the  service  on  entirely  opposite  principles. 
He  understands  the  previous  profession  to  be  of  the 
nature  of  a  legal  fiction — a  transaction  real  indeed, 
and  solemn  in  one  view,  but  unreal  and  fictitious  in 
another.  For  common-sense  forbids  him  to  suppose 
the  infant  of  a  few  weeks  old  to  be  intelligently 
desirous  of  holy  baptism.  But  if  he  be  the  child's 
sponsor,  he  declares  this  positively  and  unequivocally. 
He  makes  use  of  language  to  which  he  can  not  pos- 
sibly attach  the  literal  meaning.  And  then,  a  few 
minutes  after,  he  seizes  upon  other  language,  occur- 
ring in  the  very  same  service,  part  and  parcel  of  the 
identical  transaction,  connected  with  it  intimately 
as  consequent  with  antecedent,  inference  with  pre- 
mise, and  he  insists  that  this  latter  language  shall  be 
taken  in  the  most  strict  and  literal  sense.  He  makes 
it  expressive  of  absolute  fact  and  indubitable  reality, 
will  hear  not  a  word  of  hypothesis  or  explanation, 
and  taxes  all  his  brethren,  who  can  not  assent  to  the 
same  assumption,  with  inconsistency  and  treachery. 
Nay,  when  he  has  the  power,  he  is  ready  to  drive 
away  from  the  altars  of  the  Church  faithful  and  good 
men,  who  can  not  discard  their  convictions  of  the 
truth  of  God,  or  put  upon  the  formularies  of  their 
Church  a  Komish  interpretation  which  they  were 
never  meant  to  bear.  Let  the  Tractarian  apply  to 
the  complete  service  one  explanation,  either  take  the 
whole  literally,  or  consent  to  such  explanation  as  is 
fair  and  reasonable  of  all  its  parts.  We  deny  his 
right  to  explain  one  portion  as  fictitious  and  hypo- 
thetical, and  then  fasten  upon  the  other  the  most 


THE  OFFICE  FOR  BAPTISM  OF  INFANTS.         95 

strict  and  unqualified  literal  sense.  The  demand  to 
apply  to  the  expression,  touching  the  regeneration 
of  the  baptized  infant,  the  same  mode  of  explanation 
to  which  he  is  compelled  to  resort  in  the  same  ser- 
vice, is  perfectly  just  and  reasonable.  We  claim  that 
the  service  be  viewed  as  a  whole,  that  the  same  laws 
of  interpretation  be  applied  to  one  part  as  to  another; 
that  no  sweeping  deductions  be  made  from  isolated 
expressions ;  that  the  two  offices  for  adults  and  infants 
be  compared  together,  and  that  particular  weight  be 
given  to  the  article  expressly  designed  to  convey  the 
doctrine  of  the  Church  on  this  very  subject.  Thus 
it  is  that  we  proceed  in  interpreting  the  Holy  Scrip- 
tures. Isolate  a  text,  separate  it  from  the  context, 
shut  out  all  light  from  other  parts  of  Scripture,  and 
you  may  arrive  at  any  conclusion  you  choose,  except 
the  truth.  Thus  the  Eomanist  proves  the  supremacy 
of  the  Papacy  from  the  words,  "  Thou  art  Peter,  and 
upon  this  Eock  I  will  build  my  Church,"  and  judicial 
priestly  absolution  from  John  20  :  23,  and  justifica- 
tion by  works  from  James  2  :  24. 

With  no  less  force  and  plausibility  does  the 
Socinian  argue  from  such  a  passage  as  John  14  :  28, 
"My  Father  is  greater  than  I."  In  precisely  the 
same  way  is  the  doctrine  of  Baptismal  Eegeneration, 
in  the  most  extravagant  sense,  proved  from  the 
expressions  in  the  post-Baptismal  service ;  and  this 
assumption  being  regarded  as  an  axiom,  the  remain- 
der of  the  Office,  Articles,  Homilies,  Scripture,,  all 
must  give  way,  and  be  bent  and  twisted  into  confor- 
mity with  this  foundation  fallacy. 


96  THE  DOCTRINE   OF  BAPTISM. 

In  the  baptismal  service  for  infants,  as  in  that  for 
adults,  the  covenant  of  salvation  between  God  and 
man  is  brought  out  very  distinctly  and  emphatically 
The  conditions  of  that  covenant  on  the  part  of  man, 
and  the  blessings  promised  on  the  part  of  his  Maker 
are  presented,  as  well  as  the  connection  between  the 
two.  The  intimate  nature  of  this  connection  is  shown 
by  making  the  one  a  preliminary  to  the  other.  The 
Church  will  not  consent  to  the  administering  of  the 
rite,  until  after  the  profession  and  the  promise  of  the 
conditions.  She  first  demands  evidence  of  the  death 
unto  sin  and  the  new  birth  unto  righteousness ;  then 
affixes  the  seal  of  the  covenant,  and  returns  thanks 
to  God  for  the  vouchsafement  of  his  grace.  Kepent- 
ance  and  faith  are  judged  by  her  so  indispensable  to 
the  reception  of  the  baptismal  blessing,  that  the 
unconscious  babe  must  profess  them,  before  being 
washed  with  the  sacramental  water.  When  the 
condition  is  actualized,  at  a  subsequent  period,  in 
the  personal  belief  and  penitence  of  the  baptized 
child,  then  all  the  dependent  benefits  are  rendered 
actual  also.  The  transaction  is  like  to  the  convey- 
ance of  an  estate  upon  condition  to  an  infant,  the 
guardian  engaging  in  the  infant's  name  the  prescribed 
conditions,  but  the  actual  vesting  of  the  estate  taking 
place  when  the  conditions  are  actually  performed. 
The  Church  indulges  the  charitable  and  confident 
expectation  that  these  conditions  will  assuredly  be 
performed.  The  language  is  that  of  elevated  faith 
and  charity.  And  she  not  only  presumes,  therefore, 
the  regeneration  of  the  baptized  child,  but  his  ulti- 


THE  CATECHISM.  97 

mate  salvation.  ''Doubt  ye  not,  therefore,  but 
earnestly  believe  that  he  will  likewise  favorably 
receive  this  present  infant ;  that  he  will  embrace  him 
with  the  arms  of  his  mercy,  that  he  will  give  unto 
him  the  blessing  of  eternal  life,  and  make  him  par- 
taker of  his  everlasting  kingdom."  So  that  the 
language  of  the  Church  is  confident  respecting  the 
final  salvation  of  the  baptized  infant,,  as  well  as  his 
regeneration.  And  if  we  must  understand  the  Office 
as  teaching  that  all  baptized  infants  are  spiritually 
regenerate,  I  know  not  why  we  are  not  equally  bound 
to  gather  therefrom  that  all  baptized  infants  are 
finally  saved. 


THE   CATECHISM. 

The  answer  to  the  second  question  of  the  Cate- 
chism is  nearly  as  much  relied  on  by  the  advocate 
for  inseparable  baptismal  regeneration  as  the  Office 
for  Infant  Baptism.  A  fair  and  candid  examination 
of  the  whole  formulary  will  no  more  sustain  these 
enormous  inferences  than  in  the  case  of  the  Baptismal 
Offices. .  It  is  important  to  observe,  first,  the  state  of 
mind  expressed  by  the  Catechumen.  The  Cate- 
chism is  connected  with  the  Office  for  Confirmation. 
It  is  entitled,  "A  catechism,  that  is  to  say,  an  In- 
struction to  be  learned  by  every  person  before  he  be 
brought  to  be  confirmed  by  the  Bishop,"  The 
spiritual  qualifications  of  the  candidate  for  Confirma- 
tion are  the  same  with  those  required  of  the  applicant 
for  adult  Baptism,  and  of  the  communicant.  For 
o 


98  THE  DOCTKUSTE  OF  BAPTISM. 

Confirmation  is  the  door  of  entrance,  the  solemn  and 
public  admission  to  the  privilege  of  the  Lord's  table  * 
Eepentance  and  faith  are  demanded  in  each  case,  and 
are  supposed  to  exist  in  the  worthy  participant  in  these 
rites.  The  Catechumen,  in  the  view  of  the  Church, 
is  consequently  a  believing  penitent,  and  therefore, 
in  the  highest  and  truest  sense,  a  regenerate  person. 
Such  an  one  is  certainly  "  a  member  of  Christ,  a  child 
of  God,  and  an  inheritor  of  the  kingdom  of  heaven," 
1 '  born  both  of  water  and  of  the  spirit.  But  inasmuch 
as  Baptism  was  the  Divine  attestation  of  this  covenant, 
when  the  promises  of  God  were  visibly  signed  and 
sealed,  the  early  dedication  to  God  in  his  blessed 
covenant,  of  one  who  now  with  a  good  conscience 
assumes  its  vow  and  obligations,  there  is  a  natural 
retrospect  to  that  transaction.  Connecting  together 
the  symbol  and  the  grace  now  actually  enjoined,  the 
Catechumen  looks  back  to  his  baptism  as  the  occasion 
of  imparting  to  him  the  seal  of  these  precious  benefits. 
And  there  is  here  presented,  in  that  usual  and  in- 
separable union  to  which  reference  has  been  already 
made,  the  conditions  of  the  covenant  on  the  one 
hand,  and  its  blessings  on  the  other.  The  question 
immediately  follows,  "What  did  your  Sponsors  then 
for  you  ?"  And  the  answer  recites  the  terms  of  the 
promise  and  vow — the  penitent  renunciation  of  sin, 
the  profession  of  faith,  and  the  promise  of  obedience. 
We  have  no  more  right  to  dissociate  the  two  parts 
of  the  transaction  in  the  Catechism,  than  in  the  Office. 

*  Rubrics  after  Offices  for  Adult  Baptism  and  Confirmation. 


THE  CATECHISM.  99 

In  each  case  are  exhibited  to  us  conjointly,  the  pro- 
mises and  the  conditions.  They  are  inseparable. 
The  conditions  failing,  the  promises  and  blessings 
are  made  void.  The  conditions  being  made  actual, 
the  blessings  are  fully  received  and  enjoyed.  The 
Catechumen  is  supposed  to  be  one  in  whose  case  the 
conditions  are  realized.  Of  this  there  is  conclusive 
proof,  as  well  in  the  readiness  to  receive  the  laying 
on  of  hands,  as  in  the  answer  to  the  question — "  Dost 
thou  not  think  that  thou  art  bound  to  believe  and 
to  do  as  they  have  promised  for  thee?  Answer. 
Yes,  verily ;  and  by  God's  help  so  I  will.  And  I 
heartily  thank  our  Heavenly  Father  that  he  hath 
called  me  to  this  state  of  salvation,  through  Jesus 
Christ  our  Saviour.  And  I  pray  unto  God  to  give 
me  his  grace,  that  I  may  continue  in  the  same  unto 
my  life's  end."  Here  is  the  heart  believing  unto 
righteousness,  and  the  mouth  making  confession 
unto  salvation.  But  suppose  this  answer  to  be 
utterly  false,  and  that  the  Catechumen  does  not  sin- 
cerely recognize  the  obligations  assumed  in  his 
behalf  by  the  Sponsors.  Suppose  that  there  is  in 
reality  no  thankfulness  to  God  for  being  called  to  a 
state  of  salvation,  and  no  sincere  prayer  for  his  grace 
to  enable  the  baptized  child  to  continue  therein.  In 
such  a  case  is  the  Catechumen  a  member  of  Christ, 
a  child  of  God,  and  an  inheritor  of  the  Kingdom  ? 
Having  come  to  an  age  to  understand  the  nature  of 
the  transaction,  having  been  taught  what  a  solemn 
vow,  promise,  and  profession  has  been  made  in  his 
name,  and  profanely  despising,  like  Esau,  his  birth- 


100  THE  DOCTRINE  OF  BAPTISM. 

right,  may  lie  apply  to  himself  the  holy  titles  and 
unspeakable  privileges  of  sonship  and  reconciliation  ? 
Is  not  the  disobedient,  impenitent,  ungrateful,  prayer- 
less  youth  in  the  gall  of  bitterness  and  in  the  bond 
of  iniquity  ?  And  will  he  not  continue,  until  brought 
to  repentance,  an  enemy  to  Christ,  a  child  of  the 
devil  and  an  heir  of  hell  ?  If  the  Catechism,  as  is 
alleged,  requires  us  to  believe  every  baptized  Cate- 
chumen regenerate,  it  equally  requires  us  to  believe 
him  to  be  sanctified.  "  I  learn  to  believe  in  the  Holy 
Ghost,  who  sanctifieth  me  and  all  the  people  of  God." 
The  one  is  just  as  strongly  affirmed  as  the  other. 
The  language  there,  as  in  the  Baptismal  Office,  proves 
too  much  for  the  theory  which  is  built  upon  it.  The 
only  consistent  explanation  is  that  which  considers 
it  as  the  utterance  of  a  truly  converted  and  accepted 
person,  one  actually  exercising  holy  dispositions,  and 
claiming  with  loving  faith  the  blessings  of  the  new 
covenant.  This  view  harmonizes  the  whole  language 
of  the  Catechism.  The  Catechumen  was  baptized  in 
infancy,  because  repentance  and  faith,  of  which  he 
was  then  incapable,  were  promised  for  him  by  his 
Sponsors ;  not  that  he  might  as  a  matter  of  course 
receive  a  new  nature  at  the  font.  Arrived  at  an  age 
to  appreciate  the  mercies  of  God  in  Christ,  he  has 
felt,  as  a  sinful  being,  his  need  of  pardon,  and  has 
applied  in  penitence  and  faith  to  the  Saviour  of 
the  soul.  He  recognizes,  with  devout  gratitude,  the 
distinguishing  goodness  of  God  in  his  early  intro- 
duction into  the  visible  Church,  his  dedication  to  the 
Kedeemer  through  his  own  appointed  ordinance,  his 


JUSTIFICATION    BY  FAITH.  101 

access  to  Christian  privileges,  and  his  nurture  under 
holy  influences.  And  he  presents  himself,  with  a 
ready  heart,  to  ratify  and  confirm  the  covenant  of 
salvation.  Hence  he  uses,  and  has  a  right  to  use,  the 
language  of  appropriating  faith,  and  lays  hold  upon 
the  promises  which  were  visibly  signified  and  sealed 
to  him  at  his  baptism.  Such  is  claimed  to  be  a  fair 
and  reasonable  interpretation  of  this  formulary. 

JUSTIFICATION  BY  FAITH. 

Those  who  insist  upon  the  universal  application 
of  the  second  answer  to  every  baptized  child,  are 
bound  to  carry  the  principle  through  the  whole.  -  It 
must  hold  good  as  certainly  of  the  subsequent  an- 
swers. It  will  prove  the  holy  disposition  expressed 
in  the  fourth  answer  to  pertain  to  all,  and  require 
us  to  believe  that  every  baptized  child  is  sanctified 
by  the  Holy  Ghost,  and  is  numbered  among  the 
people  of  God.  It  would  seem  difficult,  after  this,  to 
question  the  salvation  of  all  the  Baptized. 

The  view  of  Baptismal  Kegeneration  here  opposed, 
can  not  be  that  of  our  Church,  because  it  is  wholly 
inconsistent  with  the  doctrine  of  Justification  by 
Faith.  There  is  a  palpable  incongruity  between  the 
two.  This  is  felt  by  many  of  the  more  consistent 
and  thorough  maintainers  of  the  Sacramental  theory, 
and  hence  their  repugnance  to  Justification  by  faith 
is  either  openly  manifested  or  very  imperfectly  con- 
cealed. Eegeneration  and  Justification  are  not  separ- 
able.    A  child  of  God,  a  partaker  of  the  Divine  na- 


102  THE  DOCTRINE   OF  BAPTISM. 

ture,  a  new  creature  in  Christ,  can  not  be  in  a  state 
of  condemnation.  Baptismal  Eegeneration  necessarily 
draws  after  it  Baptismal  Justification.*  But  here  the 
Sacramentarian  comes  into  direct  collision  with  our 
Church.  -If  any  thing  is  indubitable,  it  is  her  sanc- 
tion of  the  doctrine  of  Justification  by  Faith  alone. 
Her  Articles  declare  and  define  it  in  the  clearest  and 
most  emphatic  terms.  Her  Homilies  are  full  of  it. 
Her  Liturgy  is  pervaded  with  it.  Her  reformers  suf- 
fered and  bled  for  it.  We  must  make  our  choice 
between  the  two  principles.  They  are  each  master 
principles  in  theology.  They  give  their  coloring  to 
the  whole  system  of  faith.  They  are  utterly  opposed 
in  their  practical  tendencies.  For  pardon  and  peace 
with  God,  the  one  sends  the  sinner  to  the  Saviour 
on  his  mediatorial  throne,  the  other  to  the  priest,  at 
the  font  and  the  altar.  The  one  assures  the  baptized 
that  he  hath  already  passed  from  death  unto  life. 
The  other  warns  him,  that  if  he  be  carnally  minded, 
he  is  still  in  the  flesh — that  if  he  have  never  yet 
come  to  Jesus  Christ  in  hearty  repentance  and  true 
faith,  there  is  no  life  in  him ;  and  in  such  case  testi- 
fies unto  him,  that  except  he  be  born  again,  he  can 
not  see  the  kingdom  of  God.  No  sophistical  com- 
ments, or  labored  ingenuity,  can  reconcile  these  two 
systems.  The  one  was  the  key-note  of  the  Reforma- 
tion, was  dear  to  the  hearts,  enshrined  in  the  symbols, 

*  This  is  the  consistent  doctrine  of  Rome.  "  The  instrumental 
cause  of  our  justification  is  the  sacrament  of  Baptism,  which  is  the 
sacrament  of  Faith,  without  which  no  one  ever  obtained  justifica- 
tion."— Council  of  Trent,  Sesa.  vi.  Cap.  viii. 


JUSTIFICATION    BY    FAITH.  103 

and  sealed  with  the  blood  of  its  Martyrs.  The  other 
gave  shape  and  coloring  to  the  Tridentine  system. 
We  must  choose  between  them.  We  can  not  fairly 
and  permanently  make  them  coalesce. 

We  leave  the  consideration  of  the  standards  of 
the  Protestant  Episcopal  Church  with  a  few  brief 
quotations  from  the  Homilies.  He  who  undertakes 
to  reconcile  them  with  the  theory,  that  all  baptized 
persons  are  spiritually  regenerate,  may  well  be  ad- 
mired for  his  boldness. 

"  For  it  is  the  Holy  Ghost,  and  no  other  thing, 
that  doth  quicken  the  minds  of  men,  stirring  up  good 
and  godly  motions  in  their  hearts,  which  are  agree- 
able to  the  will  and  commandment  of  God,  such  as 
otherwise  of  their  own  crooked  and  perverse  natures 
they  should  never  have.  That  which  is  born  of  the 
flesh,  saith  Christ,  is  flesh,  and  that  which  is  born  of  the 
/Spirit  is  Spirit.  As  who  should  say,  man  of  his  own 
nature,  is  fleshly  and  carnal,  corrupt  and  naught,  sinful 
and  disobedient  to  God,  without  any  spark  of  good- 
ness in  him,  without  any  virtuous  or  godly  motion, 
only  given  to  evil  thoughts  and  wicked  deeds.  As 
for  the  works  of  the  Spirit,  the  fruits  of  faith,  chari- 
table and  godly  motions,  if  he  have  any  at  all  in 
him,  they  proceed  only  of  the  Holy  Ghost,  who  is 
the  only  worker  of  our  sanctification,  and  maketh 
us  new  men  in  Christ  Jesus." 

"Such  is  the  power  of  the  Holy  Ghost  to  regene- 
rate men,  and  as  it  were  bring  them  forth  anew,  so 
that  they  shall  be  nothing  like  the  men  that  they 
were  before." 


104  THE  DOCTRINE   OF  BAPTISM. 

"Neither  doth  he  think  it  sufficient  inwardly  to 
work  the  spiritual  and  new  birth  of  man,  unless  he 
do  also  dwell  and  abide  in  him." 

"Oh!  but  how  shall  I  know  that  the  Holy  Ghost 
is  within  me  ?  some  man  perchance  will  say.  For- 
sooth, as  the  tree  is  known  by  his  fruit,  so  also  is  the 
Holy  Ghost.  The  fruits  of  the  Holy  Ghost,  accord- 
ing to  the  mind  of  St.  Paul,  are  these,  (Gal.  5 :  22, 23.) 
Contrariwise  the  deeds  of  the  flesh  are  these,  (Gal. 
5:19-21.)  Here  now  is  that  glass  wherein  thou  must 
behold  thyself  and  discern  whether  thou  hast  the 
Holy  Ghost  within  thee,  or  the  spirit  of  the  flesh. 
If  thou  see  that  thy  works  be  virtuous  and  good, 
consonant  to  the  prescript  rule  of  God's  word,  savor- 
ing and  tasting  not  of  the  flesh,  but  of  the  spirit, 
then  assure  thyself,  that  thou  art  endued  with  the 
Holy  Ghost ;  otherwise,  in  thinking  well  of  thyself, 
thou  dost  nothing  else  but  deceive  thyself."* 


CONSEQUENCES. 

There  are  consequences,  it  is  conceived,  necessary 
and  unavoidable  consequences  of  the  dogma,  that 
spiritual  regeneration  takes  place  invariably  in  infant 
baptism,  and  takes  place  in  adults  as  well  as  infants, 
only  in  baptism,  so  revolting  that  they  are  enough 
to  condemn  it. 

1.  Whereas  the  Holy  Scripture  attributes  the 
bestowment  of  spiritual  life  to  the  good  pleasure  and 

*  First  part  of  the  Sermon  for  Whitsunday. 


CONSEQUENCES.  105 

sovereign  will  of  the  Holy  Spirit,  this  theory  sub- 
jects his  most  important  operation  under  the  Gospel 
dispensation  to  the  will  of  man.  If,  as  the  sacra- 
mental theory  asserts,  the  new  birth  is  coincident 
with  baptism,  and  may  not  take  place  except  in  bap- 
tism, then  the  new-creating  energy  of  the  Spirit  is  at 
the  absolute  disposal  of  man.  The  Infinite  and 
Mighty  God  can  not  regenerate  a  soul  until  the  priest 
perform  the  outward  rite.  And  he  must  regenerate 
the  soul  of  an  infant  whenever  the  priest  shall  see  fit 
to  baptize  it  with  water. 

Another  consequence  is  the  perdition  of  all  the 
unbaptized.  Regeneration  is  absolutely  and  uni- 
versally necessary  to  salvation.  "  Except  a  man  be 
born  again,  he  can  not  see  the  Kingdom  of  God." 
"Ye  must  be  lorn  again?  The  holy  kingdom  de- 
mands of  all  its  inhabitants  a  new  nature.  And  this 
nature  is  only  attainable,  on  the  theory  we  are  con- 
sidering, in  Baptism.  I  have  before  adverted  to  the 
condition  of  those  who  lived  under  the  old  dispen- 
sation, and  its  virtual  denial  of  hope  to  them.  There 
would  seem  no  escape  to  the  holders  of  this  opinion, 
from  the  universal  condemnation  of  the  Heathen 
world,  infants  as  well  as  adults.  And  unbaptized 
infants  who  die  in  their  childhood,  in  Christian  lands, 
are  subject  to  the  same  pitiless  doom.  This  will  be 
denied  by  the  charitable  and  kindly,  who  yet  adopt 
the  theory  from  which  it  is  a  necessary  deduction. 
But  how  can  they  deny  it  consistently  with  their 
interpretation  of  the  3d  chapter  of  John  ?  "If  bap- 
tism and  'being  born  again*  be  terms  of  the  same 
5* 


106  THE  DOCTEINE  OF  BAPTISM. 

meaning,  or  if  the  one  invariably  accompanies  the 
other,  so  that  all  who  are  rightly  baptized  are  re- 
generate, and  none  else;  then  all  who  die  unbap- 
tized,  even  infants,  as  well  as  all  others,  all  over  the 
earth,  and  in  every  age  of  the  world,  without  excep- 
tion, are  shut  out  of  heaven !  A  proposition  far 
more  dreadful  than  any  held  by  the  most  unfeeling 
and  presumptuous  Supralapsarian  Calvinist."* 

It  will  be  hard,  if  not  impossible,  if  this  theory  be 
correct,  to  vindicate  our  own  Church  from  the  charge 
of  great  inhumanity  in  imposing  such  restrictions  as 
are  found  in  her  rubrics  on  the  ministration  of  bap- 
tism to  infants.  How  can  she  be  justified  in  setting 
any  limitations  to  so  unspeakable  a  blessing  ?  For 
every  infant  presented  at  the  font,  she  requires  three 
sponsors.  And  baptism  must  be  administered  in 
the  Church,  except  in  cases  of  real  necessity.  These 
requirements  diminish  very  considerably  the  number 
of  those  who  receive  the  sacrament.  If  the  perform- 
ance of  the  rite  by  the  priest  of  course  regenerates 
that  infant,  the  greatest  possible  liberty  and  encou- 
ragement should  be  afforded  thereto.  So  far  from 
obstructing  the  work  by  exacting  rubrics,  let  the 
regenerator  be  sent  into  the  highways,  and  let  him 
go  from  house  to  house,  dispensing  with  open 
hand  the  inestimable  gift  of  a  new  and  holy  nature. 
Let  him  not,  on  account  of  the  objections  of  parents 
and  guardians,  hesitate  to  make  their  children  new 
creatures  in  Christ,  and  inheritors  of  the  kingdom 

*  Scott  on  John  3 :  5. 


CONSEQUENCES.  107 

of  heaven.  Why  should  he  refrain  from  saving  the 
infant's  soul,  because  the  parent  is  obstinate  and 
unbelieving  ?  Why  should  he  not,  like  the  Jesuit 
missionaries  in  China,  sprinkle  the  crowds  as  he  walks 
through  the  streets  and  market-places,  with  con- 
secrated water,  muttering  the  baptismal  formula? 
Such  a  course,  instead  of  being  extravagant  and 
absurd,  would  be  the  natural  prompting  of  faith  in 
this  dogma.  The  unconscious  infant  can  interpose 
no  obex  or  hindrance.  Go  out,  then,  on  your  mis- 
sion of  love,  and  suffer  not  a  babe  to  perish  in  its 
unblessed  and  unregenerate  state !  The  requirements 
of  our  Church  are  reasonable  and  justifiable,  if  the 
rite  be  regarded  as  the  dedication  of  the  offspring  of 
Christian  parents  to  the  Lord,  in  prayer  and  faith,  to 
be  trained  up,  by  those  who  have  presented  them, 
in  the  way  of  holiness  ;  an  impressive  introduction 
to  a  Christian  education,  wherefrom  we  look  in  due 
time  for  the  Divine  blessing.  But  on  the  supposition 
that  the  grace  of  regeneration  is  inseparable  from  the 
sacrament,  any  restrictions  whatever  are  indefensible, 
inhuman,  and  unchristian. 

The  theory,  therefore,  that  makes  spiritual  regene- 
ration (a  change  not  ecclesiastical,  but  internal  and 
moral)  inseparable  from  baptism,  or  at  any  rate,  from 
infant  baptism,  is  untenable.  If  the  preceding  rea- 
soning be  correct,  it  is  shown : 

1.  Not  to  be  the  teaching  of  Scripture.  Kegenera- 
tion  is  thereby  ascribed  to  the  Holy  Spirit  as  the 
Agent,  and  to  the  Word  of  God  as  the  instrument, 
apprehended  on  our  part  by  faith. 


108  THE   DOCTRINE    OF   BAPTISM. 

2.  It  is  not  confirmed  by  observation  and  experi- 
ence, but  is  perpetually  contradicted  by  them. 

3.  It  is  not  the  teaching  of  the  Articles  of  Keligion 
of  the  Protestant  Episcopal  Church. 

4.  It  is  not  the  sense  of  the  Baptismal  Offices, 
interpreted  fairly  as  a  whole,  and  in  harmony  with 
the  Articles. 

5.  It  is  contradicted  by  the  Homilies. 

6.  It  is  irreconcilable  with  the  doctrine  of  Justifi- 
cation by  Faith  alone,  which  is  undoubtedly  held  by 
our  Church. 

7.  It  draws  with  it  consequences  of  an  irreverent 
and  revolting  character,  arrogating  to  man  what  is 
the  sole  prerogative  of  God,  and  making  spiritual 
regeneration  dependent  on  the  will  of  man. 

8.  It  leaves  no  hope  for  unbaptized  infants,  of 
whom  hundreds  are  hourly  passing  into  eternity. 

9.  It  tends  to  produce  very  low  and  inadequate 
views  of  the  nature  of  the  change  wrought  by  the 
Holy  Spirit  in  our  regeneration.  In  order  to  make 
doctrine  agree  with  undeniable  fact,  it  reduces  the 
great  spiritual  transformation,  the  new-creation  of 
the  soul,  to  something  undiscernable.  The  mass  of 
frivolous,  undevout,  giddy,  or  profane  youth,  who 
have  been  baptized,  are,  on  this  theory,  born  again, 
made  new  creatures  in  Christ  Jesus.  They  have 
experienced  a  death  unto  sin,  and  a  new  birth  unto 
righteousness.  They  are  not  in  the  flesh,  but  in  the 
Spirit.  They  have  passed  from  death  unto  life  ;  are 
turned  from  darkness  to  light;  are  partakers  of  the. 
Pi  vine  nature  ;  are  temples  of  the  Holy  Ghost.   But, 


CONSEQUENCES.  109 

alas !  how  little  in  many  cases  do  their  tempers,  dis- 
positions, and  lives  correspond  with  this  elevated 
description !  There  is  nothing  to  distinguish  them 
from  the  ungodly  and  unbelieving  world,  except  this 
one  thing.* 

Either  the  theory  of  baptismal  regeneration  must 
be  given  up,  or  the  standard  of  a  regenerate  state 
must  be  exceedingly  lowered.  Christian  holiness 
must  be  brought  down  to  the  level  of  worldly  or  less 
than  worldly  morality,  with  the  superaddition  of 
compliance  with  the  rites  of  the  Church.  The 
spiritual  mind,  the  tender  conscience,  the  sensitive 
dread  of  sin,  the  longing  for  the  light  of  God's 
countenance,  the  affections  set  on  things  above,  the 
hungering  and  thirsting  after  righteousness,  the  joy 
and  peace  in  believing,  the  glowing  expansive  charity 
— all  the  lovely  lineaments  of  the  new  creature  in 
Christ  Jesus  will  be  disparaged  and  overlooked. 
Doubtless  there  are  and  will  be  individual  instances 
of  happy  inconsistency,  when  such  views  of  the 
efficacy  of  the  baptismal  rite  are  united  with  a  truly 
spiritual  and  heavenly  mind.  Such  cases  occur 
even  in  the  Church  of  Eome.     And  where  there  is 

*  If  the  hypothesis  be  adopted  of  a  latent  germ  of  spiritual  life, 
deposited  at  baptism,  but  inert  and  inoperative  until  a  subsequent 
conversion,  to  which  some  maintainers  of  this  theory  resort  to  get  rid 
of  obvious  difficulties,  then  we  must  admit  the  existence  of  life  which 
does  not  vivify,  of  light  which  does  not  shine,  of  grace  that  does  not 
sanctify,  of  the  indwelling  of  the  Holy  Spirit  without  producing 
holiness,  of  the  tree  being  made  good  and  yet  the  fruit  remaining 
corrupt.  Where  is  the  syllable  of  Scripture  to  support  a  theory  so 
extravagant  ? 


110  THE  DOCTRINE  OF  BAPTISM. 

not  only  the  witness  of  conscience  within,  but  that 
of  an  open  Bible  without,  and  the  constant  use  of  a 
fervent  scriptural  liturgy,  it  can  not  be  but  that  the 
religion  of  many,  who  hold  these  exaggerated  notions 
of  sacramental  grace,  will  be  of  a  deeper  tone  and  a 
more  genuine  character  than  their  own  system  would 
produce  or  foster.  But  the  tendency  of  the  system 
toward  a  low  standard  of  holiness  and  a  lifeless 
formalism  is  inevitable.  Let  it  prevail  extensively  in 
our  Church,  and  we  shall  have  a  worldly  sanctuary, 
and  a  people  making  parade  of  the  form  of  godliness 
while  denying  the  power  thereof.  The  pure  and 
elevated  ethics  of  the  Gospel  will  sink,  as  its  dis- 
tinguishing doctrines  are  obscured.  There  will  be 
the  easy  and  common  transition  from  the  commu- 
nion-table to  the  ball-room,  the  theatre  and  the  card- 
table.  The  hallowing  of  the  Lord's  day  will  be 
counted  as  Puritanical  strictness.  The  worship  of 
God  in  the  family  will  become  a  rare  thing.  The 
supreme  devotion  of  the  young  to  the  fashions  and 
follies  of  the  world  will  be  deemed  no  impediment 
to  their  confirmation,  and  the  holy  ordinances  of  the 
Church  will  be  intruded  upon  without  rebuke,  by 
those  who  are  lovers  of  pleasures  more  than  lovers 
of  God.  Missionary  efforts  will  degenerate  into  mere 
proselytism ;  and  if  sea  and  land  be  compassed,  it  will 
be  in  the  spirit  of  the  Pharisees,  rather  than  of  the 
Apostles.  No  unprej  udiced  reader  can  fail  to  notice, 
in  the  prominent  authors  of  this  school,  the  depre- 
ciation of  spiritual  religion,  the  confounding  of  those 
evidences  of  a  state  of  grace  which  the  Scriptures, 


CONSEQUENCES.  Ill 

especially  the  Psalms  and  Epistles,  make  so  promi- 
nent, with  the  vagaries  and  assumptions  of  enthu- 
siasm. Let  the  cry  be  raised,  "all  the  congregation 
are  holy,  every  one  of  them,  and  the  Lord  is  among 
them,"*  and  holiness  will  be  soon  reduced  into 
something  very  different  from  that  which  shines 
with  such  heavenly  lustre  in  the  teaching  of  Paul 
and  John. 

Connected  with  this  depreciation  of  the  magnitude 
of  the  change  effected  by  the  Spirit,  and  this  low 
standard  of  holiness,  will  be  a  fearfal  amount  of  self- 
deception.  The  multitude  of  undevout  and  carnally- 
minded  persons  who  have  received  baptism  will  be 
taught  to  think  themselves  perfectly  safe.  Instead 
of  being  admonished  by  their  spiritual  guides  to 
"examine  themselves  whether  they  be  in  the  faith," 
to  "prove  their  own  selves,"  to  ascertain  whether 
"Jesus  Christ  be  in  them,"  or  whether  "they  be 
reprobates ;"  they  are  assured  that  the  great  change 
indispensable  to  salvation  has  already  taken  place 
in  their  hearts.  They  are  relieved  from  anxiety  on 
this  all-important  point.  They  will  feel  no  necessity 
of  seeking  God's  renewing  and  converting  grace. 
And  in  too  many  instances  they  will  pass  into  eter- 
nity with  a  lie  in  their  right  hand,  confident  of  their 
acceptance,  until  the  awful  truth  burst  upon  them 
in  the  withering  words,  "I  never  knew  you,  depart 
from  me  all  ye  workers  of  iniquity. "f  Oh!  let  the 
teachers  of  this  theology  take  heed  that  the  blood  of 

*  Numbers  16  :  3.        \  Matt.  1 :  23. 


112  THE  DOCTRINE  OF  BAPTISM. 

souls,  deceived  and  lost  for  ever,  be  not  found  on 
their  skirts. 

10.  Another  tendency  of  this  theory  will  be  ulti- 
mately to  dishonor  and  degrade  the  very  ordinance 
which  it  aims  to  magnify.  The  fruits  of  exaggeration 
and  unreality  are  always  pernicious.  Sooner  or  later 
comes  the  recoil.  There  is  .no  surer  way  to  bring 
a  matter  into  contempt  and  suspicion,  than  to  exalt 
it  above  measure.  It  is  no  benefit  to  the  Church, 
the  ministry,  or  the  ordinances,  to  put  them  in  the 
place  of  Christ  and  his  Spirit,  and  to  ascribe  to  them 
capacities  which  Scripture  and  reason  do  not  warrant. 
The  sober  representations  of  the  word  of  God  can 
alone  endure  the  test  of  time  and  experience.  The 
only  safety  for  aught  pertaining  to  religion  is  truth 
and  reality.  Fictitious  attributes  may  procure  to  a 
Christian  ordinance,  for  a  limited  period,  a  sort  of 
superstitious  reverence ;  but  when  these  borrowed 
garments  are  stripped  off,  there  is  great  danger  that 
the  substance  itself  will  be  undervalued  or  discarded. 
To  maintain  the  sacraments  of  the  Gospel  in  their 
true  position  of  privilege  and  sacred  obligation,  it  is 
important  to  divest  them  of  human  exaggerations 
and  misconceptions.  To  preserve  the  whole  beau- 
tiful and  perfect  religion  which  the  Lord  hath  re- 
vealed, and  insure  £o  the  world  its  priceless  benefits, 
it  is  of  the  utmost  moment  to  adhere  to  the  proportion 
of  faith.  Let  each  doctrine  and  each  precept,  each 
truth  and  each  duty,  occupy  its  proper  place,  as 
taught  by  Apostles  and  exhibited  on  the  sacred 
page.    And  then  all  will  point  to  Jesus,  all  will 


CONSEQUENCES.  113 

converge  in  Christ  crucified,  and  whatever  be  the 
immediate  text  or  subject,  men  will  be  summoned 
to  "  behold  the  Lamb  of  God  who  taketh  away  the 
sins  of  the  world."  They  will  be  brought  to  "  be- 
lieve in  the  Son  of  God,  and  believing,  they  will 
have  life  through  his  name." 


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